Religiousness of youth in Montenegro

Polazeći od osnovnih metodoloških principa, rad smo uslovno podijelili na teorijski i praktični (empirijski) dio. U teorijskom dijelu rada je prikazana divergentnost oko definisanja religije, razlike između religije kao šire i religioznosti kao uže kategorije, kao i osvrt na indikatore koji se tiču istraživanja religioznosti. Otuda, u teorijskom dijelu koji se tiče definisanja pojma religije, nastojali smo da apodiktično konsolidujemo divergentnost koja se javlja pri formiranju preciznije odrednice ovog pojma, u jedan strukturiran zbir koji bi bio upotrebljiv za dalju angažovanost u nauci. U dijelu rada koji se odnosi na proces sekularizacije, pažnju smo usredsredili na definisanje ovog pojma, etimološki korjen riječi, kao i na hronološki osvrt procesa sekularizaciji u republikama bivše SFRJ, s posebnim osvrtom na Crnu Goru. Teorijskim osvrtom željeli smo da iznova analiziramo proces sekularizacije. Kako je sekularizacija sociološko pitanje par excellance, naša analiza ovog pojma osvježena je nekim novijim teorijama i razmišljanjima. Analizirajući i hronološki posmatrajući proces sekularizacije u Crnoj Gori, koherentno smo konsolidovali teorijski sa praktičnim dijelom rada, a koji se odnosi na religioznost mladih u Crnoj Gori. Podrobnom analizom ranijih empirijskih istraživanja, nalazimo da je Crna Gora specifična sredina, bar kada je riječ o religioznosti, u poređenju sa republikama bivše SFRJ. Iz analize koherentne elaboracije socioloških istraživanja, zaključujemo da je područje Crne Gore bilo izrazito sekularizovano, a od devedesetih godina na ovom području dolazi do desekularizacije i revitalizacije religije, tj. do povratku religije i povratku religijama. U empirijskom dijelu, usredsredili smo se na istraživanje religioznosti mladih u Crnoj Gori. Našu istraživačku pažnju smo zadržali na religioznost mladih (pravoslavne i rimokatoličke konfesije, kao i islamske vjerske zajednice), zato što smo imali na umu činjenicu da je proces desekularizacije društva i revitalizacije religije posebno zahvatio ovu socijalnu grupu. Analizirajući dobijene podatke, dolazimo do zaključka da bismo religioznost mladih trebali posmatrati sa stanovišta određenih indikatora. Naime, ako religioznost posmatramo iz ugla samoocjene religioznosti, vjarovanja u Boga, vjerovanje u Isusa Hrista ili proroka Muhameda, poštovanje tradicionalne vjerske prakse (krštenje, sunećenje i sl.) onda možemo govoriti o visokom skoru religioznosti. Međutim, ako ocjeni religioznosti prilazimo sa stanovišta inherentne vjerske prakse (odlasci u crkvu, molitva, post i sl.), zatim teološko-doktrinarno poznavanje vlastite vjere, onda moramo priznati da je opseg religioznosti veoma nizak. Na kraju, istraživanje religioznosti, posebno mladih je bio u zapećku socioloških interesovanja, stoga ovaj rad predstavlja skroman doprinos u praćenju religioznosti u Crnoj Gori.Beginning with the basic methodological principles, we have conditionally divided the work into theoretical and practical (empiric) part. In a theoretical part of the work, a divergence of defining religion is shown, a difference between religion as a broader and narrower category, as well as review of the indicators concerning a study of religiousness. Therefore, in a theoretical part which is about defining a term (notion) of religion, we have strived to apodictically consolidate divergence which appears when forming a precise determination of this term, into a structured sum which would be useful for the further engagement in science. In the other part of the work which refers to the process of secularization, we have focused our attention to defining of this term, etymologic root of the word, as well as chronological review of the process to secularization in republics of former SFRY, with special reference to Montenegro. Using this theoretical review, our intention was to analyze the process of secularization all over again. Given the fact that secularization is a sociological question par excellance, our analysis of this term is refreshed by some new theories and opinions. By analyzing and chronologically observing the process of secularization in Montenegro, we have coherently consolidated theoretical with practical part of the work, which is related to religiousness of youth in Montenegro. By detailed analysis of earlier empirical studies, we find that Montenegro is a specific environment, at least when conserning religiousness, compared to other republics of former SFRY. From the analysis of coherent elaboration of sociological studies, we conclude that the area of Montenegro was highly secularized, and back from the nineties there appeared dissecularization and revitalization of religion, ie returning of religion and returning to religions. In the empiric part, we have focused on study of religious youth in Montenegro. We have maintaned our attention to religiousness of young people ( orthodox and catholic confession as well as islamic religious community), because we had in mind the fact that the process of dissecularization of society and revitalization of religion had especially affected this social group. By analyzing received data, we come to conclusion that the religiousness of youth should be seen from the perspective of certain indicators. If we look on religiousness from the perspective of self-assessed religiousness, believing in God, believing in Jesus Christ or prophet Muhammad, respect towards traditional religious practise (baptism, circumcision etc) then we can speak of high score of religiousness. However, if we approach to evaluation of religiousness from the point of inherent religious practise (going to church, praying, fasting, etc), then theologically-doctrinal knowledge of our own faith, in that case we must admit that the range of religiousness is very low. In the end, the study of religiousness, especially of young people, was in the corner of sociological interests, therefore this work represents a humble contribution to following of religiousness in Montenegro