RELIGIOSITY OF THE POPULATION DURING THE SIEGE OF VUKOVAR 1991.

Socioreligijska istraživanja fenomena religioznosti u Hrvatskoj započela su krajem 60-ih godina prošloga stoljeća. Iako se navedenom fenomenu pristupalo kao kompleksnom, u početnim istraživanjima većinom je istraživana samo crkvena religioznost. No, s vremenom se, prihvaćanjem petodimenzionalnoga modela (Glock i Stark), takav jednodimenzionalan pristup zamjenjuje višedimenzionalnim, koji omogućava istraživanje i onih dimenzija fenomena religioznosti koje nisu izravno vezane uz crkvenu pripadnost. Navedeni model s vremenom postaje uobičajeni model koji se primjenjuje u socioreligijskim istraživanjima fenomena religioznosti u Hrvatskoj. Iako petodimenzionalni model nudi mogućnost sveobuhvatnoga istraživanja fenomena religioznosti, mišljenja smo da navedeni model, uz uobičajenu primjenu u okviru kvantitativnih istraživanja i metode standardiziranih strukturiranih intervjua, ipak nije dostatan za istraživanje fenomena religioznosti u određenim specifičnim kontekstima. Naime, cilj ovoga istraživanja je istražiti koju je važnost i ulogu imao fenomen religioznosti u specifičnom kontekstu krizne ratne situacije, na primjeru Domovinskoga rata u Vukovaru 1991. godine. Stoga smo mišljenja da istraživanje fenomena religioznosti za stanovnike grada Vukovara tijekom opsade 1991. godine i naknadno tijekom boravka u nekom od srpskih koncentracijskih logora treba provesti pomoću paradigmatskoga modela utemeljene teorije (Strauss i Corbin) koji nudi mogućnost sveobuhvatnijega istraživanja fenomena religioznosti u navedenom specifičnom kontekstu. Naime, prema navedenom modelu moguće je pomoću kvantitativno-kvalitativnoga istraživanja i primjene određenih tehnika analize (kodiranje, metoda konstantne komparativne analize) prikupljenih podataka utvrditi koji su uvjeti (izravno ili neizravno), unutar konteksta Domovinskoga rata, utjecali na pojavu i promjene proučavanoga fenomena religioznosti, koja su se religijska djelovanja, stavovi i osjećaji pojavili kao odgovor na promijenjene uvjete te s kakvim posljedicama na individualno i društveno ponašanje stanovnika. Rezultat takvoga istraživanja razvijena je supstantivna utemeljena teorija koja se odnosi na jedno specifično područje grada Vukovara, na specifičnu populaciju (civila, branitelja i civila/branitelja zatočenika srpskih koncentracijskih logora) u specifičnim okolnostima krizne ratne situacije Domovinskoga rata. Ovim istraživanjem došlo se do zaključka da je, s obzirom na nepovoljne okolnosti kojima su bili okruženi, među katoličkim stanovništvom grada Vukovara prije svega porasla razina osobne religioznosti. Osobna religioznost prakticirana je ponajprije kroz izravno religijsko/religiozno djelovanje, odnosno kroz osobnu molitvu, a potom kroz neizravno religijsko djelovanje, odnosno nošenje sakralnih predmeta (krunice). Osim izravnoga ili neizravnoga religijskog djelovanja vidljiva je i značajna pojava specifičnih osobnih religioznih iskustava u obliku emotivno zasnovanih osjećaja Božje prisutnosti i zaštite. Na temelju navedenih izravnih i neizravnih religijskih djelovanja te religioznoga osjećaja Božje prisutnosti i zaštite među katoličkim stanovnicima grada Vukovara vidljivo je zasnivanje individualnog i osobnog odnosa prema Transcendentnom biću. Individualnost u odnosu proizlazi iz činjenice da je na temelju analize podataka vidljivo kako je odnos prema Transcendentnom specifičan za svaku osobu pojedinačno, kako je samostalno osmišljen, uvjetovan okolnostima u kojima su se nalazili te s vrlo malom primjenom klasičnih, institucionalno oblikovanih molitvi. Na temelju provedenoga istraživanja, primjenom paradigmatskoga modela utemeljene teorije, došli smo do zaključka da je uloga koju je imala osobna religioznost na individualno i društveno ponašanje stanovništva suočenoga s kriznom ratnom situacijom postignuta sekundarna kontrola nad životom. Sekundarna kontrola nad životom, nastala kao supstitucija na nemogućnost primarne kontrole nad vlastitim životom, postignuta je kroz individualni i osobni odnos prema Transcendentnom. U individualiziranom, osobnom, nekonvencionalnom, samostalno konstruiranom odnosu koji je ovisio o specifičnim teškim i nehumanim uvjetima u kojima se katoličko stanovništvo nalazilo, vidljiv je isto tako i kolaborativan pristup u postizanju kontrole nad vlastitim životom, gdje pojedinci, zajedno s Transcendentnim bićem, kao aktivni partneri, sudjeluju u suočavanju s kriznom ratnom situacijom. Postignuta sekundarna kontrola nad vlastitim životom pružala im je duhovnu snagu i time omogućavala da lakše podnose nehumane i teške uvjete u kojima su se nalazili u okviru krizne ratne situacije, odnosno Domovinskoga rata u Vukovaru.Socio-religious research of the religious phenomenon in Croatia was initiated at the end of the 1960s. Even though complexity of the religious phenomenon was taken into consideration, the initial research was focused mainly on the religiosity of the Church. Over the time, with the introduction and use of Glocks’ and Starks’ five-dimensional model, the one-dimensional approach was replaced, which enabled a research of different religious phenomenon apart from the religious denomination. The wide application of this model has become predominant way of socio-religious research into the religiosity phenomenon in Croatia. However, we believe that this five-dimensional model is insufficient for the research in question and related to the specific contexts, even though it offers venues for the comprehensive study of the religious phenomenon. The aim of this research is to study the importance and the role of religiosity phenomenon in the specific context of the war crises situations such as Homeland War in Vukovar in 1991. We are of the opinion that the research of the religiosity phenomenon for the Vukovar population during the siege in 1991 and afterwards during their captivity in the Serbian concentration camps should be conducted with the application of the grounded theory paradigm model (Strauss and Corbin) since it offers more comprehensive study of the phenomenon in question. According to this model, it is possible to use qualitative - quantitative research and apply certain analytical tools (coding, constant comparative analysis method) to sample data and determine: the conditions (direct or indirect) within the Homeland War context, that were detrimental for the appearance and change in the studied religiosity phenomenon; what religious actions, attitudes and feelings have occurred in response to the changed conditions, and with what consequences for the individual and social behavior of the inhabitants. Result of this research is a well developed substantive grounding theory related to the one specific Vukovar city area, its specific population (civilians, defenders and civilian/defenders prisoners of war captive in Serbian concentration camps) in special circumstances of the war crises situation during the Homeland War. In conclusion, this research has indicated that in those unfavorable war conditions in the city of Vukovar the level of the Catholic populations’personal religiosity has increased. Personal religiosity was practiced mainly through direct religious activities, namely through personalized prayers, and afterwards through indirect religious activities with the usage of the sacral objects – Rosemary chain. Next to the direct or indirect religious actions, we have observed a substantial occurrence of the personal religious experiences in the form of emotionally based feelings of Gods’ presence and protection. Based on the direct and indirect religious actions and religious feelings of Gods’ presence and protection among the Catholic population in the city of Vukovar, it is evident that they have established an individual and personal relationship with the Transcendental Being. The individuality of the relationship is derived from the fact that (based on the analyzed data) each relationship with the Transcendental Being is unique to every person, as it is independently conceptualized and conditioned by the circumstances they found themselves in, and with little use of classical institutional forms of prayers. Based on the conducted research, with the application of the grounded theory paradigm model, we can conclude that with the individual religiosity role - that influenced the individual and social behavior of the population confronted with the war crises situation - was achieved a secondary control of life. Secondary control of life formed as a substitute for the inability to establish a primary life control, is achieved through individual and personal relationship with Transcendence. In individualized, personal, nonconventional, independently constructed relationship dependable on specific, difficult and inhumane circumstances that Catholic population was in, one can detect also a collaborative approach in inhabitants’ efforts to seize the control over their own lives, by which a person together with the Transcendental Being as an equal partner participate in the confrontation with the war crises situation. The secondary control over their own lives has provided them with spiritual strength and enabled them to cope with the inhumane and difficult conditions in which they found themselves during the Homeland War crises situation in Vukovar