2009
DOI: 10.1177/0037768609345975
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Invisible Religion in a “Non-believing” Country: The Case of the Czech Republic

Abstract: The authors analyse contemporary ir/religiosity and spirituality in the Czech Republic using data from national censuses, international surveys and a specialized national survey on the de-traditionalization and individualization of religion from 2006. The authors conclude that the influence of socio-demographic characteristics on a respondent's religiosity, both traditional and alternative, is weak; a more important factor in the determination of a person's world-view was found to be his/her religious socializ… Show more

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Cited by 59 publications
(35 citation statements)
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“…However, a different pattern was evident amongst the self-identified Japanese atheists in our sample (n = 218), with only 9% offering a positive response to the SBS item concerning the existence of God and 17% endorsing the existence of 'spiritual beings'. These results run parallel to findings from research conducted in a variety of countries outside Japan examining the views of the religiously non-affiliated (Ammerman 2013;Willard and Norenzayan 2017) and the prevalence of supernatural beliefs or alternative spirituality in 'secular' societies (Glendinning 2006;Hamplová and Nešpor 2009;Josephson-Storm 2017;Lambert 2004;Tacey 2004;Voas 2008). The broad takeaway from such research is that while traditional religious affiliation and self-identification display substantial declines in secular societies, this should not be assumed as demonstrating an equivalent decrease in broader supernatural beliefs.…”
Section: Figuresupporting
confidence: 76%
“…However, a different pattern was evident amongst the self-identified Japanese atheists in our sample (n = 218), with only 9% offering a positive response to the SBS item concerning the existence of God and 17% endorsing the existence of 'spiritual beings'. These results run parallel to findings from research conducted in a variety of countries outside Japan examining the views of the religiously non-affiliated (Ammerman 2013;Willard and Norenzayan 2017) and the prevalence of supernatural beliefs or alternative spirituality in 'secular' societies (Glendinning 2006;Hamplová and Nešpor 2009;Josephson-Storm 2017;Lambert 2004;Tacey 2004;Voas 2008). The broad takeaway from such research is that while traditional religious affiliation and self-identification display substantial declines in secular societies, this should not be assumed as demonstrating an equivalent decrease in broader supernatural beliefs.…”
Section: Figuresupporting
confidence: 76%
“…Such memorials either disappear over time or turn into more durable monuments made of fixed objects such as stone, concrete, wood, metal and glass. Despite the fact that the majority of Czech society is formed by unchurched and often also non-believers (see Hamplová & Nešpor, 2009;Nešporová & Nešpor, 2009), the main structure of the roadside memorials is frequently a cross (65% of the sample), usually wooden, less commonly metal. Another type is made of vertical plaques (22%).…”
Section: The Roadside Memorials: Resemblances and Differencesmentioning
confidence: 99%
“…Mišovič 2001;Luţný -Navrátilová 2001;Spousta 2002;Nešpor 2004;Václavíková Helšušová -Václavík 2006;Luţný -Nešpor a kol. 2008;Nešporová -Nešpor 2009;Hamplová -Nešpor 2009;Hamplová -Řeháková 2009;Hamplová 2000Hamplová , 2001Hamplová , 2008Václavík 2014).…”
Section: (Ne)přítomnost Teorie V čEské Sociologii Náboženstvíunclassified