Search Results (12)

In Paul Dukas’s opera, Ariane et Barbe-Bleue, when the captive wives are allowed to leave their confinement, they refuse to do so and remain with their aggressor. This narrative raises a central question: why do some women remain in violent contexts even when apparent pathways for escape exist? This scoping review aims at analysing the psychological and social mechanisms of coercion employed by those who perpetrate violence, clearly stating the focus on the responsibility of the perpetrator and exploring diverse relationship settings. A total of 31 articles from diverse disciplines such as social psychology, sociology, education, and studies on coercive control have been examined to provide insight into: (1) the psychological and (2) social coercion mechanisms and (3) the influence of gender socialisation on perpetuating the subjugation of women. These mechanisms are analysed transversally across intimate partner relationships and coercive family and community systems. Findings reveal that across these geographically, culturally, and religiously diverse settings, as well as across the diverse relationships analysed, similar patterns of psychological and social coercion exist that are framed and reinforced by a gendered socialisation rooted in patriarchal gender roles. Full article

For decades, research has provided consistent findings on the decline in the importance of religion in Western societies. The question is how religiosity is reproduced against this backdrop. This study assumes that religious socialisation takes place primarily as family socialisation. The aim of this article is to gain a more precise understanding of this process. To this end, it reconstructs the transmission of Christian faith in three-generation families in East Germany. The sample comprises 15 three-generation families from different social backgrounds and world views. In order to ensure the validity of the findings, a triangulation of the following qualitative investigation methods was carried out: individual interviews, photo documentation and family discussions. As a result, three forms of positive transmission of religious influences across several family generations are presented typologically: transmission with hardly any change, declining religiosity and intensified religiosity in the youngest generation. It becomes apparent that the more indifferent religion appears to the individual, the more difficult it becomes to transmit religious attitudes. Complementary to this, however, it also becomes apparent that transmission is particularly sustainable in terms of socialisation when it is combined with openness to the social environment. The lack of religious resonance areas in society can lead to an intentional dynamisation of the transmission processes. Using quantitative data, the thesis is put forward that religious socialisation paths are more diverse in East Germany than in West Germany, where transmission still tends to follow traditional patterns. Full article

This study examines religion as a potent pre-socialisation factor in modern military socialisation, exploring how sacred roots and transcendent anchors influence the formation of military identity. By synthesising Ecological Systems Theory, the Religion–Military Model, and an Integrative Model, the analysis frames religiosity as a multidimensional construct that shapes integration across macro (societal), meso (organisational), and micro (individual) levels. The research reveals the dualistic nature of religious influence. On the one hand, religious pre-socialisation instils a habitus defined by normative commitment, sacrificial ethics, and ritual familiarity. These elements facilitate Person–Organisation fit and act as catalysts for identity fusion, where personal agency is united with the group’s strength. On the other hand, the study identifies a critical theological and psychological vulnerability: moral injury. When absolute religious commandments—such as the sanctity of life—collide with the lethal demands of combat, an irresolvable normative conflict arises, mirroring historical tensions between the Christian conscience and the sacramentum. By identifying strategic intervention points for chaplaincy and leadership, the study demonstrates that integrating the religious dimension is not only an ethical duty but a prerequisite for maintaining triadic equilibrium, resilience, and institutional stability. Full article

This paper revisits Saudi Arabia’s religious statecraft through the lens of Pax Wahhabica, interrogating the transnational diffusion, strategic reconfiguration, and evolving instrumentalisation of Wahhabism as a modality of imperial theopolitics and a conduit of ideological projection. Tracing Wahhabism from its eighteenth-century roots, through its Cold War entrenchment as a bulwark against secular nationalism, to its post-9/11 fragmentation, this study offers a conceptual re-evaluation of Wahhabism not as a fixed theological doctrine but as a malleable constellation of norms and discourses continuously calibrated to state interest. Theoretically anchored in soft power analysis, constructivist norm diffusion, Gramscian hegemony, and Foucauldian governmentality, this paper examines how religious norms are mobilised through affective discourse, institutional socialisation, and securitised governance to advance regime resilience. Through empirical case studies on Bosnia, Indonesia, and Nigeria, it elucidates how Wahhabi norms were localised, hybridised, and, in some instances, weaponised against their progenitors. Finally, this paper examines the domestic reconfiguration and international repositioning of Wahhabism under Muḥammad bin Salmān, arguing that contemporary Saudi theopolitics marks not the abandonment of Wahhabism but its reconversion into a strategically curated, domesticated ideology. Pax Wahhabica, thus, persists—not as an unbroken theological doctrine but as a hybrid ideational empire in which Islam is strategically retooled as an instrument of hegemonic statecraft. Full article

This paper analyses the religious experience of young people in contexts of digitalisation. The secularisation thesis has not been imposed. Youth, who are more open to the porosity of social and cultural boundaries, live outside of dogma and the church, with the signs of transcendence as a fundamental part of their personal narrative. Religiosity, a contingent temporality, and youth socialised in the unknown lay the foundations for this reflection. Full article

This article analyses the spread of unbelief among conservative Egyptian and Syrian Muslims in the post-Arab Spring period. In this period, social media gave an unprecedented visibility to transgressive expressions of fiducial doubt, creating the impression of a ‘wave of atheism’ within the conservative milieu. Based on original sources and interviews, the article argues that what the participants called ‘atheism’ (ilḥād) must not be read from the perspective of preconceived notions of atheism, but examined inductively as an emergent phenomenon of nonreligion in a specific social context, the conservative Muslim and Islamist milieu. Its appearance can be traced to a multifaceted overlay of different developments and factors, including cultural and media globalisation, the unsettling social effects of the Arab Spring, and the severe doubts and disappointments suffered by sympathisers of political Islam in the post-2013 period. It is conceivable that a significant number of people defected from conservative Islam to other shapes of religion and nonreligion, but their personal trajectories await further research. More manifestly, the crisis provided an opportunity for a new generation of conservative religious guides and thinkers who have been leading an updating of religious socialisation and propagation methods among conservative Muslims. Full article

This article proposes the novel understanding of the Egyptian Muslim Brotherhood as a sect, going against the grain of the existing literature, which posits it as a political group, a social movement, or a religious movement (or some combination of all of the above). The sectarianisation occurs within the group via ideological build-up, organisational tactics, and internal socialisation of behaviour. The group is also a sect by constituting its unique identity in opposition to external actors. To make the argument, the analysis draws on the statements of key figures within the movement’s history, such as its founder Hasan al-Banna, as well as a range of interviews with current and ex-members. My argument has two main consequences for our understanding of sectarianism in general and the Brotherhood in particular. First, sectarianism is a process of sectarianisation that operates beyond the state and at lower levels, such as groups and individuals. Second, the Brotherhood is not a mere victim of the sectarianising practices of the state. Its sectarianisation is partly of its own making. Full article

In recent decades, Islamic education and the religiosity of young Muslims have received considerable attention in academic research in German-speaking countries. However, an analysis of the different learning environments of religious education and their respective significance has yet to be carried out so far. Using Austria as an example, this paper explores these different processes of religious education among Muslim adolescents. Based on qualitative guided interviews, the experiences and learning processes in the family, in the mosque, in the school, and online are depicted from the learners’ perspective. In this way, this paper assigns Muslim adolescents a constitutive role in the analysis. In this context, we discuss how the understanding of education, pedagogical approaches, and person-centredness differs in the learning environments of Muslim religious education. Full article

Alongside the declining religiosity of young Slovenians, there is a growing loneliness among young people. When young people are not motivated or do not have the opportunity to engage in social activities in their free time, they look elsewhere for substitutes. In our study, we highlight the problems young people face with their loneliness, their excessive use of the internet, their low involvement in social activities, and their high tolerance for smartphone distraction. Religious education in Catholic grammar schools in Slovenia plays an important role not only in providing religious content, but also in empowering adolescents to take a critical view of the world, and to actively engage young people in society. Full article

Although research shows a general decrease in religiosity in Western societies, religious transmission still seems to be a poorly studied phenomenon, especially in Italy. We do not know much about the dynamics of socialisation that take place in the family and the main factors that determine the success or failure of religious transmission from one generation to the next. Yet, the family context represents the first agency of socialisation to religion, from an early age, through experiences with parents, grandparents and relatives. On the other hand, in the age of religious diversification, the migration factor is becoming increasingly crucial for national religious landscapes. Nevertheless, religious transmission in foreign families and the impact of migration on family religiosity are still little studied. This contribution presents some research perspectives that have emerged from a wide-ranging survey, still in progress, on intergenerational transmission of religion in Catholic, Muslim and Orthodox families in Italy. Full article

In Northern Ireland, nearly 30% of children are thought to be at risk of going hungry in the summer holidays when they are unable to access free school meals. Community groups, voluntary groups, local authorities, and faith groups have responded to this concern by developing and delivering holiday programmes that enable children from low-income families to take part in activities and access food. The current study used purposive sampling to investigate children’s and young people’s views of holiday provision, from across three holiday clubs, in Northern Ireland. Both primary school children (n = 34; aged 4–11) and secondary school children (n = 31; aged 12–17) showed high levels of awareness of poverty and food insecurity and associated pressures and stresses on households. Importantly, children and young people did not feel stigmatised about attending holiday provision, suggesting a positive and inclusive culture towards holiday club attendance. Children reported that they enjoyed the range of activities provided at holiday clubs and reported that attendance improved their self-confidence, especially for some older children, who acted as peer mentors to younger attendees, helped them to develop new skills, and provided them with opportunities to socialise with peers in a safe environment, out with their normal social groupings in school. Older children showed a high level of shrewdness and knowledge of sectarian divides in communities but spoke positively about how different religious or cultural backgrounds did not matter in terms of meeting and making new friends in holiday club settings. In terms of food provision, the findings of this study suggest that further work needs to be done to support children to access and eat healthy, nutritious food. Full article

The process of converting individuals to a particular religious community is one of the issues addressed by the Sociology of Religion. In the post-socialist Montenegrin society, there have been research works related to dominant religious communities, the Orthodox, the Roman Catholic, and the Islamic, while science has shown no interest in small religious groups. The Adventist movement in Montenegro, although present for a long period of time, has failed to mobilise individuals for conversion to a greater extent. Therefore, this research aims to find out when, under what conditions and in what way the individuals in Montenegro, as a post-socialist state, chose Adventism as religious affiliation, what affected this process the most, and were there any specificities in that regard. This paper is a result of a survey conducted via an in-depth interview with 17 believers of the Adventist Church. The obtained results indicate several valuable data: most respondents accepted the Adventist movement in Montenegro in the early 1990s; they got first-hand knowledge of this religion from their friends or wider family members and relatives, a consistent interpretation of the Holy Bible is the main reason for conversion. A significant factor in the process of conversion to Adventism is early religious socialisation within a family. Full article