Search Results (89)

This article examines the trajectory of secularization and desecularization in Turkey through the lens of Imam Hatip high schools, focusing on how religion has been reintroduced into the public sphere and reshaped educational exposure. While secularism in Turkey historically emerged as a state-driven project imposed from above, recent decades have witnessed a marked process of desecularization under the Justice and Development Party, facilitated by institutional reforms in law, education, and bureaucracy. The study draws on qualitative interviews with experts, analyzed through grounded theory, to capture their perceptions of religious schooling and its impact. The analysis is organized into three themes: the persistence of top-down secularism, the institutionalized reintroduction of religion, and the intersection of religionized politics with educational practices. Findings indicate that while family socialization remains a primary source of religious identity, Imam Hatip schools function as a symbolic site of religiosity and political contestation. The study concludes that Turkey’s current desecularization is not merely a grassroots revival but a state-mediated restructuring of the secular–religious balance, with education serving as a central arena for negotiating visibility, autonomy, and identity. At the same time, the legacy of top-down secularism has paradoxically contributed to alienating younger generations from religion, shaping ambivalent attitudes toward faith and schooling. Full article

This study examines the determinants of tolerance among higher education students in Montenegro and their implications for educational and societal sustainability. Guided by the framework of Education for Sustainable Development (ESD), it investigates how socio-demographic factors, economic insecurity, political orientations, and digital media use shape attitudes toward ethnic, religious, and cultural diversity. Cross-sectional survey data were collected from 469 students in 2021 and analysed using binary logistic regression. Results show that education is the strongest predictor of tolerant attitudes (p < 0.01), highlighting the transformative role of higher education in fostering inclusive and sustainability-relevant competencies. Economic insecurity, particularly unemployment, was associated with more exclusionary views, linking social equity to sustainability outcomes. Gender (p < 0.001), age (p = 0.07), and engagement with human-rights content online (p < 0.01) also emerged as significant predictors. Religiosity showed a modest negative association with tolerance (p = 0.01). The final model explained 37% of the variance in tolerant attitudes (Nagelkerke R² = 0.37). Digital media played an ambivalent role: while it increased exposure to diverse perspectives, it also contributed to polarization, underscoring the need for critical digital literacy within ESD-aligned curricula. Overall, the findings demonstrate that inclusive education, digital competence, and participatory learning environments are central to building tolerant, cohesive, and sustainability-oriented societies. The study contributes to ESD scholarship by linking social inclusion, sustainability competencies, and the role of higher education in post-transition contexts. Full article

This paper investigates the complex interrelation between national identity and religion in Central and Eastern Europe (CEE), moving beyond binary conceptualizations by integrating multiple forms of national belonging, religiosity, and spirituality. Drawing on data from the Pew Research Center’s Religious Belief and National Belonging in Central and Eastern Europe survey across 16 post-communist countries, we performed a k-means cluster analysis that identifies a robust threefold typology of national identity—nationalist, ethnic, and patriotic—arranged along a continuum from exclusivist to inclusive orientations. The nationalist type combines patriotic pride and respect for the country’s laws and institutions with an emphasis on ethnic origin and cultural superiority, and represents the most exclusionary form of national identification. The ethnic type remains exclusivist through its emphasis on ancestry, but lacks chauvinistic elements. The patriotic type, by contrast, embodies an open, non-exclusivist orientation that links national pride to respect for the country’s laws and institutions, while rejecting ethnic criteria of belonging and chauvinistic positions. Overall, exclusivist understandings of national identity predominate across the region, though their prevalence varies systematically according to confessional context, with nationalist identities particularly widespread in countries with an Orthodox majority. The findings also show that religious dogmatism and institutional religiosity reinforce exclusivist orientations, whereas non-religious, individualistic spirituality aligns rather with inclusive patriotism. The study thus provides an empirically grounded typology and highlights the heterogeneous, non-monolithic character of the religion-nation nexus in CEE. Full article

This study investigates different types of self-identification in terms of religiosity and/or spirituality and some psychosocial correlates of these categorizations. An Italian adult sample (N = 594) was divided into four groups: Religious and Spiritual (RS), Spiritual but not Religious (SnR), Religious but not Spiritual (RnS), and neither Religious nor Spiritual (nRnS). Participants completed measures assessing centrality of religion, spiritual orientation, religious orientations, and main motives in life. Statistical analyses (ANOVAs, t-tests) showed that RS individuals scored highest across all religiosity and spirituality dimensions, with a predominantly intrinsic orientation and strong focus on all life motives, especially self-realization. SnR individuals reported low religiosity but high spirituality, especially concerning meaning and sacredness of life, along with attributing importance to different life motives, particularly to self-realization and meaning. RnS participants showed limited engagement in both religiosity and spirituality, valuing primarily ideological and meaning-related aspects, while nRnS reported minimal scores in religiosity and spirituality, though the pursuit of meaning remained salient. Overall, meaning emerged as a central dimension across all groups, suggesting its role as a universal human motivation. Findings underscore the non-overlapping yet interrelated nature of spiritual and religious identities and their different implications in individual experiences and motives in life. Full article

The cult of Queen Saint Elizabeth constitutes one of the most persistent manifestations of popular religiosity in central Portugal, especially in Coimbra. Following her death, popular veneration of this saint rapidly consolidated, later legitimized by her beatification in 1516 and canonization in 1625. This article aims to understand how Elizabethan devotion currently constructs an identity in Coimbra, Portugal. To characterize the pilgrimage and expressions of faith, I observe the biennial festivities, the processional routes, sacrifices, adherence, and generational beliefs in this feminine cult, relating them to the pursuit of health. The article studies the main institutions that regulate devotion in modern times (notably the Confraternity of Queen Saint Elizabeth) and explores some processes of its patrimonialization and touristification. Finally, I also analyze the performativity of rituals and the identity of pilgrims, highlighting how expressions of faith also constitute social, cultural and economic practices. The study is based on ethnographic fieldwork, interviews and documentary analysis. The ethnography (still ongoing) on this very Portuguese pilgrimage already reveals points of differentiation and of commonality with other more famous pilgrimages, such as Fátima and Lourdes, while remaining a significant and unique part of the character of popular religiosity and the local identity of Coimbra. Full article

This study examines how institutional signals shape Muslim tourists’ willingness to pay for conservation in the Rinjani–Lombok UNESCO Global Geopark, Indonesia. Drawing on justice theory, signaling theory, and Islamic stewardship principles, the model positions distributive and procedural justice as positive antecedents of trust in governance, while greenwashing functions as a negative signal. Trust is theorized as the proximal driver of willingness to pay, with perceived overtourism and Islamic religious centrality as contextual moderators. Data were collected through an on-site intercept survey of 235 Muslim tourists across major entry points and viewpoints in the geopark, with balanced coverage of weekdays, weekends, and time periods. Analysis was conducted using partial least squares structural equation modeling (PLS-SEM). Findings confirm that fairness strengthens trust, greenwashing undermines it, and trust significantly predicts willingness to contribute. The trust–payment link is weakened by overtourism but reinforced by religiosity, underscoring the role of credible and culturally resonant governance. Full article

Contemporary religiosity is undergoing profound transformation, shaped by postsecular and postmodern dynamics. Amid global declines in institutional affiliation, religious and spiritual tourism has emerged as a salient expression of evolving faith. Poland exemplifies this paradox: witnessing one of the world’s steepest declines in youth religiosity, even as Catholicism retains symbolic centrality. Drawing on survey data from 510 Polish young adults (Generation Z), this study examines how religiosity, faith-based travel, and social attitudes intersect within a postsecular framework. Findings reveal a dual trajectory: while religious tourism reinforces institutional belonging and traditional values, spiritual tourism aligns with individualized, fluid religiosity and looser ties to religious institutions. The study introduces a novel conceptual model mapping the interdependencies between religiosity, mobility, and identity among youth in postsecular societies. This framework demonstrates how faith-based travel actively mediates social attitudes and reconfigures religious engagement, positioning mobility as a generative force in shaping contemporary belief. Rather than following a linear path of secularization, Generation Z selectively blends inherited Catholic traditions with personalized, experience-driven spirituality. These findings advance sociological debates on secularization, postsecularism, and the transformation of religious identity through mobility. Full article

The integration of ethnoreligious minorities into labor markets, particularly among women, is a key contemporary issue. The present study examines the associations among labor market outcomes (employment status, job type—full-time/part-time, wages, and rank), level of religiosity and residential area (in or outside ethnic enclaves) among Arab Muslim and Christian women in Israel. Both groups reside in predominantly Jewish and Arab localities but differ in terms of religiosity, with Muslims being substantially more religious. Utilizing official data from the Social Survey of the Israeli Central Bureau of Statistics, covering a decade between 2013 and 2022, with a sample of 4112 participants, the study finds that both residential area and religiosity are associated with labor market outcomes, particularly among Muslim women. Religiosity is negatively associated with employment quality measures (job type, wages, and rank), while residing in predominantly Jewish localities is positively associated with labor market participation. An interaction effect is observed regarding wages and type of position (full/part time). This study contributes to theory by introducing residential area as a new factor explaining the negative association between religiosity and labor market outcomes, as well as advancing agent-based approaches to study ethnic enclaves. Full article

Siblings of individuals with developmental disabilities frequently assume central emotional and caregiving roles within their families, often facing ongoing and unique stressors. This quantitative study assessed perceived psychosocial stress among 465 emerging adult siblings (aged 18–28) of individuals diagnosed with autism, Down Syndrome (DS), or cerebral palsy (CP), focusing on the gender of the typically developing sibling, type of diagnosis, and religious-cultural sector. Within the Jewish-Israeli population, three main religious-cultural sectors—secular, religious-national, and ultra-Orthodox—differ in their engagement with broader society and adherence to traditional lifestyles. Results indicated significant main effects for all variables: Brothers reported higher stress than sisters, and siblings of individuals with autism or CP experienced greater stress than those with siblings with DS. Religious-cultural sector further interacted with stress: ultra-Orthodox siblings of individuals with autism reported the highest stress, while secular siblings of individuals with CP also exhibited elevated stress. Secular brothers reported higher stress than sisters, while gender differences were not evident in the religious-national or ultra-Orthodox groups. These findings emphasize the need for culturally and religiosity-sensitive interventions that address gender norms and the distinct challenges of various developmental disabilities, to support and improve the well-being and adaptive functioning of siblings during emerging adulthood. Full article

Although religiosity is commonly linked to marital satisfaction in sociological research, few studies have examined how it strengthens marital commitment among women of faith. This study explored the perspectives of religious, heterosexual married women using interviews in the United States from 196 highly religious couples with successful marriages. Three core themes emerged: (1) personal commitment—including the decision to marry, religious beliefs and practices, and the need for effort and sacrifice; (2) moral commitment—highlighting sexual relations before marriage, promises made before God, family, and friends, and views on fidelity and divorce; and (3) structural commitment—emphasizing the role of a religious institution and faith community, belief that God is part of the union, and the importance of the family unit. Participants consistently described their religious beliefs as central to strengthening their personal commitment, their vows before others as reinforcing moral commitment, and their religious community and family as sustaining structural commitment. When combined, these three forms of commitment, deeply informed by lived religiosity, interact to foster marital resilience and flourishing. Full article

Although spirituality and religiosity are related, they are not identical phenomena. Based on the results of previous research, we hypothesized that, of the two dimensions of spirituality—transcendence proper (TP) and spiritual openness (SO)—only the former would be a significant positive predictor of religiosity operationalized as centrality of religiosity (COR). This study included 343 participants aged 18 to 82 years (M = 32.18, SD = 10.84), who completed Scale of Spiritual Transcendence and Centrality of Religiosity Scale questionnaires. Structural equation modeling revealed that, when TP and SO were controlled for simultaneously, both predictors were significant. However, while the associations of TP with COR were strong and positive, SO turned out to be a significant but negative predictor of each aspect of COR. This suggests that spirituality can encompass elements that are negatively associated with traditional religiosity and supports the thesis that spirituality is a broader construct than religiosity. Full article

The participation of Muslim women in the Israeli labor force is very low and stems from them being part of a traditional patriarchal society where women (especially religious ones) are still expected to be homemakers. Additionally, previous governmental policy decisions hindered a wide integration of Muslim women into the labor market. This study examined the centrality of life domains for Muslim women according to their religiosity degree. A questionnaire concerning the relative centrality of work, family, community, religion, and leisure was distributed among 219 Muslim working women. The findings show that work was more central for traditional women compared to secular and religious ones, but secular women ranked the centrality of family first and work second, similarly to the ranking in various Western countries. By contrast, traditional and religious women ranked work first and family second. Additionally, secular women ranked the centrality of leisure and community higher than traditional and religious women. The Israeli case is relevant in this regard because, similar to other Western countries, most Muslims in Israel form a distinct ethnic group, characterized by lower socioeconomic status and subject to political marginalization. The results have both theoretical and practical significance. Full article

This study examines the values of religious and non-religious people in Central and Eastern Europe over the past thirty years. It focuses on changes in perceptions of gay people and explores how the emergence of sexual orientation in public discourse has influenced its acceptance or rejection. The research highlights a specific duality in the region where religiosity is accompanied by an increasing acceptance of gay people in the region; but in some countries, differences between religious and non-religious perceptions of gay people are increasing. The study argues that this duality is shaped by different public discourses, identity politics, and the varied roles of churches in these processes across countries. Consequently, it offers a new interpretation of the relationship between religiosity and attitudes toward gay people. Full article

Subjective Well-Being (SWB) is a central indicator of mental health and overall quality of life in emerging adulthood; religiosity can contribute to this outcome. Emerging research suggests that religious identity and virtues not only can contribute independently to SWB but may work together in shaping it. Given this interplay, the present study adopts a person-centered approach, using Latent Profile Analysis (LPA), to investigate profiles of emerging adults showing a similar configuration of religious identity and virtues and to examine their contribution to SWB. Two-hundred and ninety-one emerging adults living in Italy aged 18 to 30 completed an online survey asking for various demographic variables, religious status, religious affiliation, religious practices, religious identity (U-MICS Religious domain), character strengths and virtues (VIA- IS), and subjective well-being (SWLS and SPANE). A best-fitting model consisting of three distinct, non-overlapping profiles, each demonstrating a unique configuration of religious identity dimensions (commitment, in-depth exploration, reconsideration) and virtues (Transcendence, Humanity, Temperance), emerged. These profiles were differently associated with SWB. Specifically, individuals in the Engaged with High Religious Virtues profile displayed high levels of religious commitment and exploration, paired with high levels of religious virtues, particularly Transcendence, and exhibited the highest levels of SWB. These findings suggest that religious identity and virtues are strictly intertwined and that higher levels of this conjoint integration correspond to greater SWB. Future interventions aimed at fostering religious self-exploration and cultivating religiously grounded virtues can be particularly effective at this stage of the life cycle. Full article

This article aims to offer Yi Kwangsu’s The Heartless (Mujŏng, 1917), the first modern Korean novel, as an emblem of hybrid religiosity in colonial modernity that sheds light on an ambivalent alterity in the problem of hell in non-Western cultures. To the extent that the problem of hell in Christianity pertains to the question of why God allows evil to exist eternally, God’s omnipotent authority with justice and fairness beyond the grave is placed at the center of the inquiry into the ultimate standard of moral goodness the religious feasibility of which justifies the existence of sinners suffering eternal damnation in hell. But the co-existence of the omnipotent God and unrepentant sinners is not always questioned in the religiosity of hell in non-Western cultures. The Christian imaginary of hell in non-Western cultures often demarcates the question of God’s sovereignty from the sufferings of sinners in the problem of hell. Based on these observations, this article will investigate Yi’s narratives of hell in The Heartless, which are associated with Christianity but intertwined with his ethical demands for shaping a new individuality beyond the traditional hybrid religiosity of hell. Specifically, first, we will show that Yi’s Christian imaginary of hell is reformulated through the traditional imaginaries of hell in which, regardless of the existence of God’s sovereignty over the created order, the sufferings of sinners in hell function to secure social norms and orders. In doing so, we claim that the Christian imaginary of hell in The Heartless is relegated to a rhetorical means to beget the need for the self-awakening of the inner-self through which individual desires can be freed from the influences of Confucian morality as well as Christian theodicy. Second, in comparison with Lu Xun’s sympathetic relocation of Christian spirituality within the traditional Chinese imaginaries of hell in his longing for modern subjectivity, we explore Yi’s hybrid religiosity within colonial modernity, the vitality of which cannot be confined within the simple dichotomy between Western and non-Western cultures. At this juncture, the upshot of Yi’s hybrid religiosity within colonial modernity is that the theodicy of hell in Christianity can be displaced and thereby disenfranchised from the centrality of the search for a new individuality. Full article