Klatno se i dalje njiše. Institucionalna religioznost riječkih studenata

Tekst analizira institucionalnu religioznost riječkih studenata te problematiziratvrdnju da je religioznost mladih u Hrvatskoj stabilna i da postaje sve sličnijareligioznosti „odraslih“. Autor se u analizi oslanja na dostupne podatke nacionalnihIDIZ-ovih istraživanja te na istraživanje provedeno u prvoj polovici 2015. godine nauzorku studenata osam sastavnica riječkog sveučilišta (N = 635). Nacionalna istraživanjamladih provedena u posljednjih šest godina ukazuju na stabilizaciju aktualnereligioznosti u dimenziji religijskih vjerovanja. Istodobno, značajno je smanjena religijskasamoidentifikacija i participacija u religijskim obredima, pa su mladi, a posebnostudenti u okviru te dobne skupine, opet uvjerljivo najmanje religiozna kategorija uhrvatskom društvu.Istraživanje na uzorku riječkih studenata pokazalo je izrazito većinsku proširenosttradicionalne religioznosti, no ipak manju od rezultata na nacionalnoj razini. Riječki sustudenti u obrednom religijskom ponašanju izjednačeni, a u indikatorima religijskogvjerovanja i religijske samoidentifikacije značajno manje religiozni od nacionalnih prosjekamladih i studenata. Statistička je obrada pokazala da su sociodemografska obilježjaispitanika (spol, veličina naselja, obrazovanje roditelja i dio Hrvatske iz kojegpotječu) povezana s indikatorima aktualne religioznosti u skladu s kontekstualnomteorijom sekularizacije. Nekonzistentnost identifikacije, ponašanja i vjerovanja međustudentima sugerira da je na djelu „distancirana crkvenost“, koja uključuje vrlo sporadičnuvezu većine ispitanika s crkvenom organizacijom, a kod nezanemarivog dijela taje veza, barem trenutno, u prekidu. Postojeća nestabilnost institucionalne religioznostimladih i studenata može se objasniti tezom o njihanju klatna koje se nakon vrhunca nareligijskom polu početkom ovog stoljeća vraća prema centru, a po nekim indikatorimaopet ide prema nereligijskom polu.The article analyzes institutional religiosity of students in Rijeka. It questions the claim thatthe religiosity of young people in Croatia is stable and is becoming increasingly similar tothe religiosity of “adults.” The author’s analysis relies on the available data from the nationalIDIZ (Institute for Social Research in Zagreb) research, and the research conducted in the firsthalf of 2015 on a sample of eight components of the University of Rijeka (N = 635). Nationalsurveys conducted on young people in the last six years have indicated a stabilization of theactual religiosity in the dimension of religious beliefs. However, at the same time, religiousself-identification and participation in religious ceremonies have been significantly declining.Young people, especially students within this age group, are by far the least religious categoryin the Croatian society.Research conducted on a sample of students in Rijeka has shown a wide prevalence of traditionalreligiosity, yet lower in comparison to the results on the national scale. Adherence toreligious practice is equally distributed throughout the sampled students in Rijeka, whereasindicators of religious beliefs and religious self-identification are significantly lower than thenational average of their peers. Statistical analysis has shown that the socio-demographiccharacteristics of participants (gender, size of their hometown, parents’ education and theregion of Croatia they are from) are linked to the indicators of actual religiousness in accordancewith the contextualized theory of secularization. Inconsistencies in identification,behaviour and belief among students point to a “distanced ecclesiality” which involves a verysporadic relationship between most respondents and the Church and for a non-negligiblepart of them this connection has been, at least temporarily, cut off. The current instability ofinstitutionalized religiousness in young people and students can be explained by the swingingpendulum, which, after having reached the religiousness peak at the beginning of thiscentury, is now going back to the center and, according to some indicators, even approachingthe non-religious position