ТРАДИЦИОННАЯ РЕЛИГИОЗНОСТЬ И НЕТРАДИЦИОННЫЕ РЕЛИГИОЗНЫЕ УЧЕНИЯ В ЖИЗНИ РОССИЙСКОЙ МОЛОДЕЖИ:СОЦИАЛЬНО-ПЕДАГОГИЧЕСКИЕ АСПЕКТЫ (региональный социологический опыт)Кублицкая Елена Александровна, кандидат философских наук, ведущий научный сотрудник, руководитель Центра социологии религии и социокультурных процессов, Институт социально-политических исследований РАН, Москва, Россия.Лютенко Ирина Викторовна, магистр социологии, младший научный сотрудник Центра социологии религии и социокультурных процессов, Институт социально-политических исследований РАН, Москва, Россия. Abstract. This material analyzes the empirical indicators of a sociological research (2018) in theMoscow metropolis, which characterize the involvement of young people in religious and secularization processes. The article also discusses the importance of non-traditional religions and esoteric teachings in the life of young people. Today, the religious identity of young people is formed under the influence of modern culture and value orientations of society. Due to social changes, which are often negative in nature, there is a massive decrease in spirituality and the importance of traditional values, as a result of which new specific views on religion as a whole appear. It is typical for modern youth to perceive religion as a set of certain prescriptions adopted in their midst. Any person needs faith to achieve a particular goal in life. Disappointed and not finding help in the ideological constructions of idealism, monarchism, Marxism, traditional faiths, the individual seeks a way out of the ideological vacuum in various kinds of non-traditional religious movements, esoteric practices. The individual chooses from a huge variety of teachings those views that, in his opinion, reflect his worldview identity in relation to religion and atheism. An individual can be a carrier of several worldview positions that not only coexist, but can complement each other. It is quite natural that among the religious and non-religious population there are respondents who are interested in non-traditional religious movements and esoteric teachings.
The article discusses the interest of young people in Eastern religions, non-traditional and esoteric teachings, considered in a comparative analysis to what extent the worldview position of young people with non-traditional religiosity can influence the direction of their social orientations and attitude to the world around them. The focus of the article is youth (Muscovites and visitors). Youth as a social group, due to their age characteristics, is the most susceptible to the influence of non-traditional practices and religions, therefore, of particular interest is the study of the influence of non-traditional views on the consciousness of this particular age group. In the context of increasing migration flows to the metropolis (migrants from neighboring countries and migrants from other regions of the Russian Federation), young people among visitors cannot be ignored.
The article analyzes the results of the monitoring study "How Moscow Lives" 2021, conducted by the Department of Ethnodemographic, Religious, and Integration Processes of ISPI FNIC RAS and the Center for Sociology of Religion and Socio-Cultural Processes of ISPI FNIC RAS. The article focuses on the typological subgroups of Moscow youth and newcomers’ "practitioners" and "non-practitioners" in a comparative analysis. These subgroups are selected according to their interest in Eastern and non-traditional religions and teachings, their motivation for interest in these beliefs, and their involvement in the everyday practices of these religions and teachings. To date, new methodological and methodological developments in the study of non-traditional religiosity in connection with the constantly changing religious landscape are needed. With the intensification of migration flows from post-Soviet countries and other regions of Russia, it is necessary to study not only Moscow youths, but also newcomers. The typological subgroups "practicing" and "non-practicing" analyzed the degree of influence of worldview aspects of non-traditional religious identity on some national, religious, ethno-confessional orientations and attitudes of young people (native and newcomer Muscovites). All of the indicators of non-traditional religiosity were found to be present in the subgroup of visitors "practicing". Despite the fact that the results of the study recorded in the group of indigenous Muscovites greater interest in Eastern religions and non-traditional religious teachings than the migrant Muscovites, nevertheless on all major indicators the non-indigenous Muscovites have a deeper motivation of interest and involvement in the practices of these beliefs. As the results of the research show, the level of trust in traditional confessions and the institution of the Church is higher in the "non-practicing" groups than in the "practicing" ones. At the same time, "practitioners" are more tolerant of representatives of other ethnic groups and confessions.
The relevance of studying the phenomenon of new (non-traditional) reli- gions and mystical teachings is due to changes in the religious landscape, which must be studied using new methodological developments of non-traditional religiosity. The article presents the results of the sociological research “How Belgorod Region Lives”, carried out by the Department of Ethno-demographic, Religious and Integration Pro- cesses of the RAS FNIC. The object of the research is students studying at four insti- tutions of higher education in Belgorod. The article is focused on the possible impact of the worldview foundations of non-traditional religiosity on some socio-cultural at- titudes of the students of the Belgorod region. To determine the level of non-traditional religiosity, we used a methodology based on methodological and methodical principles that allowed us to identify groups of respondents with non-traditional religiosity. The “practicing” and “non-practicing” typological groups were selected based on the re- sulting indicators of religious consciousness and religious behavior. The resulting in- dicator of religious consciousness consists of the following indicators: non-traditional religious beliefs, interest in non-traditional religions and teachings, and motivation for interest in non-traditional and mystical teachings. The resulting indicator of religious behavior: involvement in the vital activities of the practices of non-traditional religious teachings, awareness of the activities of non-traditional religions and mystical teach- ings, involvement in the vital activities of the practices of these religions and teachings. The group of interested in non-traditional religious teachings comprises 40% of the youth surveyed. Of these, 32% are “practitioners” and 68% are “non-practitioners”. The micro-environment influences attitudes towards religion, nationalities, faiths, mi- gration, etc. The “practicing” youth have significantly more acquaintances, relatives, and friends who study or practice these teachings compared to the “non-practicing” youth (30% and 10%, respectively). It should be noted that young people included in the practice of non-traditional, Eastern religions and teachings have a deeper motiva- tion of interest in these religious teachings, according to all key indicators. The results of the empirical analysis showed the impact of the respondent's non-traditional religi- osity on some religious, national, ethno-confessional, and migration orientations. It was revealed that in relation to religious organizations of traditional confessions, “practitioners” are more skeptical compared to “non-practitioners”. The “practition- ers” are more negative in their evaluations of the Russian Orthodox Church and Mus- lim communities, and they note the “clericalization” of public relations more than the “non-practitioners” group. In the sphere of national relations in the typological group “practitioners”, the level of tolerance towards ethno-confessional marriages is slightly higher than in the group of “non-practitioners”. In both groups the majority of respond- ents have a positive attitude towards representatives of other nationalities. The data recorded that almost half of the respondents expressed a desire to move to other regions of Russia. At the same time, a third of Belgorod residents in the groups “practicing” and “non-practicing” plan to leave the region for good. The reasons for migration in both groups are mainly of a professional nature: career growth and improvement of the quality of professional activity. Young people in the “practitioners” group are more motivated to move by all indicators compared to the “non-practitioners”. The interest in non-traditional, Eastern religions and mystical teachings among young people in Belgorod is significant, but at the same time has little effect on their life activities, as 40% are interested in these religious teachings, of which only 5% are fully included in the practices of these teachings.
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