The Religious Landscape of Central and Eastern Europe
                    after Communism

Borowik, Irena

doi:10.4135/9781848607965.n32

Cited by 13 publications

(10 citation statements)

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“…Other studies advance an alternative interpretation that is skeptical about the full development of an individualization process in Orthodox countries and that looks instead at the recent history of the Eastern European nations. Orthodoxy would function as a tool to rebuild a political, cultural and national identity after the traumatic communist period (Borowik, 2006; 2007) and thus religious believing would be functional to national belonging. After the collapse of the Berlin wall, Orthodox tradition gave the chance to leave the communist past behind and to reconstruct a memory: ‘It seems that religious revival is above all a return to tradition, to Orthodoxy as a tradition of Russia, Belarus and Ukraine.…”

Section: Discussionmentioning

confidence: 99%

Shifts in religiosity across cohorts in Europe: A multilevel and multidimensional analysis based on the European Values Study

Molteni

Biolcati

2018

Social Compass

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Religious change continues to be a controversial topic that involves both theoretical and methodological issues. As to the European context, the main dispute is between secularization and individualization theory, especially considering the ‘believing without belonging’ thesis. This article will tackle this dispute given these three choices: firstly, we assume that cohort replacement is the main driver of religious change; secondly, religious tradition has to be taken fully into account to explain religious change; thirdly, we consider religiosity as a complex phenomenon that requires a multidimensional approach. Results from a multilevel multiple responses model based on EVS (European Values Study) data show that practice is declining across cohorts in all the countries whereas trends for belief and self-definition diverge only for Eastern Orthodox countries. Depending on the interpretation, such exception seems supporting rather than undermining the ‘believing without belonging’ theory.

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Section: Discussionmentioning

confidence: 99%

Shifts in religiosity across cohorts in Europe: A multilevel and multidimensional analysis based on the European Values Study

Molteni

Biolcati

2018

Social Compass

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“…Kad je riječ o novim demokracijama, primordijalna privrženost zamjetna je u ideološkom primordijalizmu nacionalističkih politika i populizmu. Pritom ne treba zaboraviti ni s jedne strane revitalizaciju religije (v. Borowik, 2007) i odnos između (dominantne) crkve i države (v. npr. Zrinščak i sur., 2014), a s druge raširenu tendenciju kulturalizacije religije (Brubaker, 2017;usp.…”

Section: Rasprava I Zaključakunclassified

Religioznost i stavovi prema imigrantima u Hrvatskoj

Kumpes

2018

MET

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Istraživanja pokazuju sklonost da se precjenjuje udio imigranata u ukupnom stanovništvu u zemljama primitka (Citrin i Sides, 2008). Ilustrativan je primjerice Eurobarometrov podatak za zemlje Europske unije, u kojima trećina ispitanika 2017. godine nije mogla procijeniti broj stranaca koji nisu porijeklom iz zemalja Europske unije u svojim zemljama. Oni koji su procijenili uglavnom su precijenili udio imigranata. Izuzetak su Hrvatska, Estonija i Švedska, u kojima su ispitanici, redom, potpuno točno procijenili, blago podcijenili i blago precijenili njihov udio u ukupnom stanovništvu svoje zemlje. U svim ostalim zemljama precijenili su njihov udio, a u devetnaest zemalja čak dvostruko i više. Među njima se posebno ističu Rumunjska, Bugarska i Poljska, gdje je dojam o udjelu imigranata osam puta veći od njihova stvarnog broja, i Slovačka, u kojoj je procjena veća čak četrnaest puta (European Commission, 2018).

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“…The final balance of this period seems to be determined also by the dominant religion, as Catholicism has suffered losses smaller than Orthodoxy and Protestantism (Pollack and Müller 2006: pp. 24–5; Tomka 2006: p. 51; Borowik 2007: p. 660). The emphasis on religious self-identification and confessional identification as well as church attendance has been distributed differently, thus enabling to establish a typology of CEE countries that distinguishes different patterns of secularization in this region.…”

Section: A Few Methodological Remarksmentioning

confidence: 99%

Trajectories of (Non)Belief in the Scientific Community: The Case of Polish and Ukrainian Natural Scientists

Rogińska

2019

Review of Religious Research

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The article contributes to the discussion on the secularizing impact of science in modern societies. The starting point of the research is sociological data that shows lower religiosity of scientific communities in comparison to the general population in various countries. This might indicate that science does exert a secularizing force on modern ideologies. The explanatory hypotheses of this phenomenon are, however, ambiguous and predominantly concern Western countries. Based on 100 in-depth interviews with physicists and biologists from Central and Eastern Europe (Poland and Ukraine), it demonstrates the crucial role of cultural and historical context in the formulation of the (un)faith of the scientists. The scientific knowledge and participation in science as a social institution is more complementary than decisive in these processes, moreover, these factors play different roles in biographical trajectories of the Polish and Ukrainian natural scientists.

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The Religious Landscape of Central and Eastern Europe after Communism

Cited by 13 publications

References 0 publications

Shifts in religiosity across cohorts in Europe: A multilevel and multidimensional analysis based on the European Values Study

Shifts in religiosity across cohorts in Europe: A multilevel and multidimensional analysis based on the European Values Study

Religioznost i stavovi prema imigrantima u Hrvatskoj

Trajectories of (Non)Belief in the Scientific Community: The Case of Polish and Ukrainian Natural Scientists

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