Tradicionalna religioznost u Hrvatskoj 2004: između kolektivnog i individualnog

IN CROATIAN: U radu se analiziraju podaci o rasprostranjenosti konfesionalne i religijske identifikacije, religijskih vjerovanja i religijske prakse u Hrvatskoj 2004. godine. Na temelju uvida u rezultate istraživanja u 90-im godinama, cilj je bio utvrditi ukazuju li podaci na promjene ili na stabiliziranje vjerničke strukture. U analizi su korišteni a) indikatori tradicionalne religioznosti u užem smislu, vezani uz razdoblje socijalizacije u obitelji - konfesionalna i religijska identifikacija, vjerski odgoj, u obitelji i kroz vjeronauk, sakramenti krštenja, prve pričesti i krizme i b) indikatori aktualne religioznosti - usvajanje crkvenih i izvancrkvenih vjerovanja, religijska praksa na osobnoj i obiteljskoj razini (odlazak u crkvu na misu, osobna molitva, ispovijed, pričest i odricanje u korizmi, vjenčanje u crkvi, krštenje djece, slanje djece na vjersku pouku, posvećivanje doma, zajednička molitva u obitelji, slavljenje većih crkvenih blagdana i post pred blagdane u obitelji). Potvrđena je hipoteza o raskoraku u rasprostranjenosti religioznosti između pojedinih istraživanih dimenzija, kao i hipoteza o razlici između dvije grupe religiozno opredijeljenih ispitanika – uvjerenih vjernika i religioznih koji ne prihvaćaju sve što njihova vjera uči. Također je potvrđen postojeći sociodemografski obrazac kao podloga veće religioznosti, odnosno nereligioznosti. Utvrđeno je da se vjernička struktura stabilizirala prema svim istraživanim indikatorima, te da i dalje dominiraju oblici religioznosti vezani uz socijalizaciju u obitelji, svetkovanje blagdana i običaje, i osobito uz religijsko obilježavanje životnih ciklusa, što čini zajednički tradicionalni kulturni obrazac ne samo religioznih, već i manje religioznih i nereligioznih dijelova populacije. Analiza pokazuje da se paralelno odvijaju različiti procesi: revitalizacije, sekularizacije i desekularizacije, privatizacije i deprivatizacije, što religijsku situaciju u Hrvatskoj čini složenom, iako gotovo potpuno monokonfesionalno i mononacionalno društvo ne odaje na prvi pogled takvu sliku. ------- IN ENGLISH: The data on the distribution of confessional and religious identification, religious beliefs and religious practice in Croatia in 2004 are analyzed in this paper. Taking the results of the researches in the 90s as a basis, the aim was to determine whether the figures indicate changes or a stabilization of the believers' structure. The following indicators were used in the analysis: a) indicators of traditional religiosity in a narrower sense, related to the period of socialization in the family - confessional and religious identification, religious education in the family and through religious instruction, the sacraments of baptizing, first communion and confirmation and b) indicators of the actual religiosity - embracing church and extra-church beliefs, religious practice at the personal and family level (attending the church messes, personal prayer, confession, communion, self-denial during the Lent period, church wedding, baptizing of children, sending the children to religious instruction, consecration of home, praying together in the family, celebrating church holidays and fasting before the holidays with the family). The hypothesis on the discrepancy in the distribution of religiosity among the examined dimensions was confirmed, as well as the hypothesis on the difference between the two groups of religiously determined respondents - convinced believers and the religious ones that don't accept all their religion teaches them. Already the existing socio-demographic pattern as a basis for a more expressive religiosity, respectively non-religiosty has also been confirmed. We ascertained that the believers' structure has stabilized according to all examined indicators and that are still predominant those forms of religiosity related to the socialization in the family, celebrating holidays, customs, and especially to the religious celebration of life cycles, what makes the common traditional cultural pattern not only of the religious, but of less religious and non-religious parts of population. The analysis shows that, besides the processes of revitalization, desecularization and deprivatization, we can also notice the signs of a parallel existence of the opposite processes on an individual level. This is manifested in dissolution of dogmatic systems, parallel adoption of alternative extra-church beliefs, in the discrepancy between the level of belief and religious practice and in the respondents' divergence from the church moral norms. All this makes the religious situation in Croatia more complex, although almost completely mono-confessional and mono-national society does not reflect such a picture at first sight