Toward a Sociology of Irreligion in Post-Yugoslav States
In the twenty-five years after the disintegration of Yugoslavia,the percentage of the irreligious population has decreased sharply in allpost-Yugoslav states with the exception of Slovenia. This article attempts to present the complexity of the topic by answering five relevant questions:(1.) How do...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
WVU
2017
|
| In: |
Religion and society in Central and Eastern Europe
Year: 2017, Volume: 10, Issue: 1, Pages: 3-19 |
| Standardized Subjects / Keyword chains: | B
Europe
/ Irreligiosity
/ Religious sociology
/ Yugoslavia
/ Successive states
|
| RelBib Classification: | AB Philosophy of religion; criticism of religion; atheism AD Sociology of religion; religious policy KBK Europe (East) |
| Further subjects: | B
Irreligion
B Civil Religion B Existential security B (de)secularization B ethno-religious mobilisation B post-Yugoslav states |
| Online Access: |
Volltext (kostenfrei) |
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| 520 | |a In the twenty-five years after the disintegration of Yugoslavia,the percentage of the irreligious population has decreased sharply in allpost-Yugoslav states with the exception of Slovenia. This article attempts to present the complexity of the topic by answering five relevant questions:(1.) How do we distinguish between irreligiosity and religiosity in an effortto extract and understand the subject of the sociology of irreligiosity in thepost-Yugoslav states? (2.) What has occurred in the areas of irreligiosity and the irreligious in the past twenty-five years? (3.) How do we explain the different trajectories observed in various post-Yugoslav states? (4.) Whatare the basic socio-demographic and other characteristics of the irreligious?(5.) What possible scenarios are there for the future of irreligiosity and theirreligious in post-Yugoslav states? Finally, it is established that the processesthat have been observed do not refute the theory of secularization when the latter is not meant to exclude possible processes of de-secularization (when appropriate conditions exist). | ||
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