Družboslovne razprave / Social Science Forum, 2023
Članek predstavlja analizo rezultatov študije o vegetarijanstvu in veganstvu ter njuni splošni pe... more Članek predstavlja analizo rezultatov študije o vegetarijanstvu in veganstvu ter njuni splošni percepciji, opravljene na reprezentativnem vzorcu polnoletnih prebivalcev Slovenije. Po statistično podprti oceni pogostosti tovrstnih prehranskih izbir in motivov ter demografske strukture vegetarijancev in veganov se v osrednjem delu osredotoči na percepcijo in odnos splošne populacije do tovrstnih idej in praks. Ta odnos je prevladujoče skeptičen, argumenti za vegetarijanstvo in veganstvo splošne populacije ne prepričajo, do teh prehranskih praks je pretežno odklonilna. S podrobnejšo analizo izluščimo tri distinktivne skupine anketirancev: skoraj polovica je do vegetarijanstva in veganstva izrazito odklonilna, petina jim je rahlo naklonjena, tretjina pa je nekje vmes. Ključni dejavniki, ki skupine razlikujejo med seboj, so starost, izobrazba, socialni položaj anketirancev, njihovo zadovoljstvo z življenjem, odnos do politike in demokracije ter religije in duhovnosti.
The paper presents analysis of the results of a study on vegetarianism and veganism and how they are generally perceived that was conducted on a representative sample of the adult population of Slovenia. Following a statistically-informed assessment of the frequency of these nutrition choices and the motives and demographic structure of vegetarians and vegans, it addresses the perception of and attitudes to such ideas and practices in the population as a whole. This attitude is largely sceptical; the arguments for vegetarianism and veganism do not convince the general population, and the associated practices are overwhelmingly rejected. Further analysis reveals three distinct groups: almost half the respondents hold strongly negative views concerning vegetarianism and veganism, one-fifth slightly favourable views, and one-third views that lie somewhere in between. The key factors that differentiate the groups are age, education, social status, satisfaction with life, attitudes towards politics and democracy, religion and spirituality.
razlike v intenziteti religijskih praks slovenskih pripadnikov gibanja Hare Krišna in katolikov, ... more razlike v intenziteti religijskih praks slovenskih pripadnikov gibanja Hare Krišna in katolikov, v naslednjem koraku pa preverja vpliv teh razlik na vsakdanje življenje vernikov ter na njihov odnos do družbe. V analizi uporablja podatke prve sistematične družboslovne raziskave kakega novega religijskega gibanja pri nas, ki jih primerja s podatki mednarodnih javnomnenjskih raziskav Aufbruch 1997 (SJM 97/2) in ISSP 1998 (SJM 98/1). Ugotovitve potrjujejo domnevo o izrazito intenzivnejših religijskih dejavnostih pripadnikov gibanja Hare Krišna, ki so v svojem vsakdanjem življenju glede aplikacije religijskih načel tudi precej ortodoksni, kar pa v nasprotju s splošnim prepričanjem ne rezultira tudi v izraziti zaprtosti Skupnosti za zavest Krišne in njeni ločenosti od okolice in družbe na sploh ter nadpovprečni konservativnosti njenih pripadnikov. Ključni pojmi: religioznost, Hare Krišna, nova religijska gibanja, sekte, katolicizem * Dr. Aleš Črnič je docent na Oddelku za kulturologijo Fakultete za družbene vede, Univerza v Ljubljani. IZVIRNI ZNANSTVENI ČLANEK veniji prisotno že dve desetletji, hkrati pa je tudi dovolj veliko in opazno ter javno prepoznavno, da je o njem moč zaslediti vrsto stereotipov, ki jih javnost v sodobnih zahodnih družbah že desetletja pripisuje sektam: predvsem avtoritarnost, fanatizem, zaprtost in ločenost od družb, v katerih delujejo. S poglobljeno, celovito družboslovno raziskavo, prvič pri nas usmerjeno na kako izmed manjših, alternativnih verskih skupnostih, sem poskusil preveriti nekatere izmed teh stereotipov. Po kratki predstavitvi nastanka, razvoja in temeljnih doktrinarnih postavk gibanja Hare Krišna bom v članku orisal metodološki okvir raziskave, na podlagi rezultatov katere bom primerjal intenziteto religijskih praks pripadnikov gibanja Hare Krišna in katolikov. V prvem koraku analize bom preverjal religijsko preteklost pripadnikov gibanja Hare Krišna, v osrednjem delu bom primerjal čas, ki ga eni in drugi verniki namenijo neposrednim religijskim dejavnostim in poskušal osvetliti razlike v dveh primerjanih tipih religioznosti, v zaključnem koraku pa bom analiziral vpliv izjemno intenzivnega tipa religioznosti na socialno in doktrinarno odprtost/zaprtost Skupnosti za zavest Krišne ter ortodoksnost in konservativnost njenih pripadnikov. Geneza in doktrina gibanja Hare Krišna Mednarodna skupnost za zavest Krišne (uradno mednarodno ime: ISKCON-International Society for Krishna Consciousness), popularno znana pod imenom gibanje Hare Krišna, 1 je po štirih desetletjih delovanja na Zahodu eno bolj opaznih, deloma tudi bolj kontroverznih, vsekakor pa po številnih značilnostih eno bolj specifičnih novih religijskih gibanj. Tudi med množico gibanj indijskega izvora gre za eno redkih skupin, ki dosledno vztraja pri spoštovanju starodavne indijske tradicije, ne le ko gre za doktrino in obredje, temveč pogosto tudi pri čisto vsakdanjih stvareh, kot so prehrana, oblačenje ipd. Zato se življenjski stil pripadnikov gibanja opazno razlikuje od prevladujoče kulture okolice, kar ima za posledico različne, nemalokrat precej kontroverzne reakcije do pripadnikov gibanja in njihovega delovanja. Gibanje Hare Krišna neposredno izhaja iz vajšnavizma, ki je eden treh glavnih religijskih tokov klasične Indije, središče katerega predstavlja čaščenje boga Višnuja. Pripadniki gibanja Hare Krišna ga častijo v obliki Krišne, kot omniprezentnega in omnipotentnega vrhovnega Boga, ki pa je hkrati tudi oseba. Temeljne svete spise gibanja predstavljata Bhagavad-gita (Gospodova pesem) 2 in Bhagavatapurana, ena obsežnejših Puran 3 znana tudi pod imenom Šrimad Bhagavatam. Po Aleš ČRNIČ
ov vz ze et te ek k: : Definicij religije ne uporablja zgolj akademsko okolje, temveč tudi širša ... more ov vz ze et te ek k: : Definicij religije ne uporablja zgolj akademsko okolje, temveč tudi širša javnost, politika in sodstvo ter različne verske skupnosti. Med tem ko so strokovne (družboslovne) definicije praviloma odprte in zajemajo večino delujočih novih religijskih gibanj, so na drugi strani popularne definicije občutno ožje in dovoljujejo le malo odstopanja od prevladujočih krščanskih oblik religije. Institucionalne definicije pa običajno iščejo pravo mero med strokovnimi in popularnimi definicijami. Kljub očitni nezmožnosti oblikovanja univerzalno veljavne definicije, družboslovci ne bi smeli odstopiti od ambicije definiranja religije, pri čemer bi veljalo upoštevati pragmatičen pristop, ki izhaja predvsem iz koristnosti določene definicije v dolečenem kontekstu. K Kl lj ju uč čn ni i p po oj jm mi i: : religija, definicije, nova religijska gibanja, sekte Znanstveno preučevanje religij nujno temelji na metodološkem agnosticizmu, saj ne more empirično niti dokazati niti ovreči temeljnih religijskih konceptov, kot so npr. obstoj boga/bogov, pekla, nebes, vstajenja, reinkarnacije, posmrtnega življenja ipd. Religijo pojmuje kot človekovo dejavnost in jo razume kot še eno izmed socialnih aktivnosti (kot npr. umetnost). Religija je specifična človekova proizvodnja 1 in se, podobno kot vsaka druga človekova dejavnost, s spremembami družbe spreminja. Tako bi težko trdili, da religija iz modernih oz. postmodernih družb izginja. V sodobnih zahodnih družbah smo priča le novim načinom izražanja religioznosti, ki so posledica sprememb v samih družbah. Tu se v zadnjih desetletjih religija restrukturira in repozicionira. Višja izobrazbena stopnja prebivalstva, povečana geografska in socialna mobilnost ter izpostavljenost medijem množične komunikacije vse bolj otežujejo ali onemogočajo kontrolo religijskih institucij nad upo-IZVIRNI ZNANSTVENI ČLANEK
^lanek temelji na etnografski raziskavi sodobnih alternativnih religijskih in duhovnih
skupin na... more ^lanek temelji na etnografski raziskavi sodobnih alternativnih religijskih in duhovnih
skupin na Slovenskem, pri ~emer se posebej osredoto~i na t. i. neopoganske skupine. V
prvem delu predstavlja neopoganstvo, kot se je na Zahodu razmahnilo v drugi polovici
20. stoletja v okviru novih religijskih gibanj, nato v osrednjem delu sistemati~no prika`e
neopoganske in staroverske skupine, ki so v zadnjih letih dejavne v Sloveniji, da bi v
sklepnem delu predlagal njihovo klasifikacijo.
Članek najprej opredeli temeljne značilnosti vegetarijanstva, potem pa predstavi glavne rezultate... more Članek najprej opredeli temeljne značilnosti vegetarijanstva, potem pa predstavi glavne rezultate empirične raziskave o vegetarijanstvu, opravljene na reprezentativnem vzorcu polnoletnih prebivalcev Ljubljane in Maribora. Glavne ugotovitve vsebujejo oceno razširjenosti vegetarijanstva v dveh naših največjih mestih, kdo in zakaj se odloča za vegetarijanstvo ter podrobnejšo analizo odnosa večine do različnih vegetarijanskih praks. Analize so posebej osredotočene na različne sociokulturne dejavnike, na podlagi katerih bi lahko sklepali o slojevski pripadnosti vegetarijancev kot tudi o slojevski porazdelitvi nasprotnikov in podpornikov vegetarijanstva kot prakse.
Članek obravnava reprezentacije islama in muslimanov v slovenskih osnovnošolskih učbenikih. Kriti... more Članek obravnava reprezentacije islama in muslimanov v slovenskih osnovnošolskih učbenikih. Kritično diskurzivno analizo usmerja na štiri tematske poudarke, okoli katerih se zgoščajo reprezentacije: varnost in nasilje, geografsko kulturno umestitev, vlogo žensk in odnose med spoloma ter prispevek muslimanov k razvoju zahodne civilizacije. Rezultati kažejo redke primere očitno problematičnih reprezentacij, celostna analiza pa razkriva, da šele množica manjših pristranskosti in/ali pretiravanj ob odsotnosti nekaterih tematik in/ali vizualnih ilustracij tvori popačeno reprezentacijo, ki reproducira nekatere stereotipe in starodavni strah pred muslimani in islamom.
The Trans-Universal Zombie Church of the Blissful Ringing is a religion that emerged in the conte... more The Trans-Universal Zombie Church of the Blissful Ringing is a religion that emerged in the context of a period of political uprising in Slovenia in 2012–13 and later consolidated into a church that now claims 12,000 members. We use the lens of invented religion and interviews conducted with observers and participants in 2017 to demonstrate ways in which the Zombie Church has been an unusually effective actor in contemporary Slovenian political discourse and, indeed, has broken ground by spotlighting challenges in the young republic's negotiation of the legal and cultural relationships between church, state, and civil society. Part 1 explores the context that led to the mobilization of Zombie as a multivalent symbol for political critique. Part 2 looks at the church's tenets, its success in compelling changes in Slovenia's registration process, and the challenge is its advocates raise to Slovenian church-state structures and practices.
The fear of refugees and migrants that has flooded Europe in the last few years emphasises the th... more The fear of refugees and migrants that has flooded Europe in the last few years emphasises the threat posed to contemporary European culture by the supposedly radically different Islamic culture. However, the roots of European Islamophobia reach far beyond that, all the way back to the Crusades; while Central and parts of Eastern Europe have mostly been feeding these roots with memories of Ottoman invasions. After inspecting these roots, this article sheds light on the irrefutable Christian sources of European culture, but also exposes other influences without which the culture would not exist today – especially the antecedent Greco-Roman antiquity, and the subsequent Renaissance, Humanism and Enlightenment. This outlines modern European and Western culture, characterised mainly by secularity, which is the precondition for religious freedom of non-Christian, alternative, and ‘non-native’ religions as well. This article emphasises that it would be difficult to include Islam amongst these latter religions since it has been an important contribution to the shaping of European culture for centuries. The old antagonisms between European and Islamic cultures therefore do not stem from their irreconcilable differences but from their resemblances – in other words: in the West, we are not afraid of Muslims because they are so radically different but because they are strikingly similar. The real threat to European and Western culture is therefore not Muslim migrants but a demagogic fuelling of the fears of the supposed Islamic threat.
This paper problematizes the conceptually flattened understanding of patriotism and the increasin... more This paper problematizes the conceptually flattened understanding of patriotism and the increasingly conviction that there is a severe lack of national sentiment in Slovenian society. It criticizes its currently prevailing, ethnocentric variant and contrasts it with Yugoslav communist patriotism. At the same time, it questions the rejection of any kind of patriotism and advocates a more aspiring ambition: the need to analytically problematize and deconstruct the notion that has been ideologically appropriated and distorted by the political right, resolutely reject the exclusivist and self-centered type of patriotism in practice, and fill the void by actively employing and developing the concept of contemporary progressive, i.e. inclusive, post-nationalistic, civic-minded patriotism (which could be developed on the basis of conceptualizations of 1) republican, 2) constitutional, and 3) cosmopolitan patriotism).
Prispevek problematizira pojmovno splošče no razumevanje domoljubja in razširjeno prepričanje, da ga je v naši družbi odločno premalo. Kritizira nje govo danes najbolj razširjeno etnocentrično različico, ki jo primerjalno sooči z zgodovinskim jugoslovanskim socialističnim domoljubjem. Hkrati pa pod vprašaj postavlja zavračanje vsake oblike patriotizma in zago varja zahtevnejšo ambicijo: analitično problematiza cijo in razgradnjo (dekonstrukcijo) s strani politične desnice ideološko prisvojenega pojma, praktično zavr nitev izključevalnega in samoljubnega tipa domoljubja ter zapolnitev tako ustvarjenega prostora z aktivnim razvojem in aplikacijo koncepta sodobnega progresiv nega, tj. vključevalnega, postnacionalističnega, držav ljansko ozaveščenega patriotizma (ki ga je moč zgra diti na temelju koncepcij (1) republikanskega (Viroli), (2) ustavnega (Habermas) in (3) kozmopolitskega (Appiah) patriotizma).
• When discussing Religious Education, the topic of religious symbols in educational spaces is la... more • When discussing Religious Education, the topic of religious symbols in educational spaces is largely overlooked in academic literature and often side-lined in political considerations as well. This paper examines the issue of religious symbols in public schools by highlighting two foci: how the Muslim veil is managed in public schools in select European countries and zooming in on specific suggestions for managing religious symbols in public schools in Slovenia. By combining a broader, comparative perspective with practical, small-scale policy suggestions, the paper highlights the need to include a discussion of religious symbols in public schools in our academic and political considerations of religion and education.
Religions have had, and still have, a critical role in shaping the world in which we live. As an ... more Religions have had, and still have, a critical role in shaping the world in which we live. As an ideology, they play a vital role in shaping world politics. In recent decades, we have been witnessing a kind of revival of religion and its re-entry into the public sphere. The context of modern globalisation in tandem with various political, economic, and ecological crises makes Western societies increasingly susceptible to influxes of heterogeneous groups of migrants, who bring with them cultural and religious traditions that are often markedly different from those of the majority of the local populations. The contrast between historically established religious practices and relatively newly established religions , combined with power struggles over the new public role of religion in some countries (especially evident in post-socialist Central and Eastern Europe), is giving rise to complex social challenges, some of which are also manifested in the field of public education. The present issue of CEPS Journal systematically addresses these challenges. The growing pluralisation of European societies is bringing forth some old questions and opening up new dilemmas. The changing circumstances are probably not eroding the foundations of the modern public school laid during the Enlightenment period; the public school's commitment to secularity and neutrality (while also allowing for private schools with religious or other kinds of worldview affiliation) continues to remain at the core of its purpose in the 21 st century. However, some social developments and conflicts of the recent past are undoubtedly opening, repeating and/or worsening a number of difficult questions about the practical application of foundational democratic principles in specific social contexts of individual societies and nation-states. The old, fundamental question of the presence of religion-related content in school curricula has long been morphed into much more than the simple question of confessional religious instruction (as in catechesis) in public schools. When we discuss religion-related content in the public school today, we also-if not mostly-talk about the different forms of non-confessional education about religion(s). In the contemporary European context, which is marred by growing Islamophobia and the related growth of intolerant and radically exclusionist political (and other) extremisms, the need for a systematic critical introduction of pupils to the complex social and cultural phenomenon that is religion (with all its diversity in today's world) is particularly evident.
A B S T R A C T The article discuses the fundamental characteristics of vegetarianism as a hetero... more A B S T R A C T The article discuses the fundamental characteristics of vegetarianism as a heterogeneous and controversial practice, and tries to asses its scope in contemporary Western world. In the central part it presents the main results of the empirical study of vegetarianism and its perceptions on a representative sample of adult residents of the two largest cities in Slovenia, Ljubljana and Maribor. On this basis, the author proposes a more comprehensive design of quantitative and qualitative research on social aspects of vegetarianism and responses to it.
Družboslovne razprave / Social Science Forum, 2023
Članek predstavlja analizo rezultatov študije o vegetarijanstvu in veganstvu ter njuni splošni pe... more Članek predstavlja analizo rezultatov študije o vegetarijanstvu in veganstvu ter njuni splošni percepciji, opravljene na reprezentativnem vzorcu polnoletnih prebivalcev Slovenije. Po statistično podprti oceni pogostosti tovrstnih prehranskih izbir in motivov ter demografske strukture vegetarijancev in veganov se v osrednjem delu osredotoči na percepcijo in odnos splošne populacije do tovrstnih idej in praks. Ta odnos je prevladujoče skeptičen, argumenti za vegetarijanstvo in veganstvo splošne populacije ne prepričajo, do teh prehranskih praks je pretežno odklonilna. S podrobnejšo analizo izluščimo tri distinktivne skupine anketirancev: skoraj polovica je do vegetarijanstva in veganstva izrazito odklonilna, petina jim je rahlo naklonjena, tretjina pa je nekje vmes. Ključni dejavniki, ki skupine razlikujejo med seboj, so starost, izobrazba, socialni položaj anketirancev, njihovo zadovoljstvo z življenjem, odnos do politike in demokracije ter religije in duhovnosti.
The paper presents analysis of the results of a study on vegetarianism and veganism and how they are generally perceived that was conducted on a representative sample of the adult population of Slovenia. Following a statistically-informed assessment of the frequency of these nutrition choices and the motives and demographic structure of vegetarians and vegans, it addresses the perception of and attitudes to such ideas and practices in the population as a whole. This attitude is largely sceptical; the arguments for vegetarianism and veganism do not convince the general population, and the associated practices are overwhelmingly rejected. Further analysis reveals three distinct groups: almost half the respondents hold strongly negative views concerning vegetarianism and veganism, one-fifth slightly favourable views, and one-third views that lie somewhere in between. The key factors that differentiate the groups are age, education, social status, satisfaction with life, attitudes towards politics and democracy, religion and spirituality.
razlike v intenziteti religijskih praks slovenskih pripadnikov gibanja Hare Krišna in katolikov, ... more razlike v intenziteti religijskih praks slovenskih pripadnikov gibanja Hare Krišna in katolikov, v naslednjem koraku pa preverja vpliv teh razlik na vsakdanje življenje vernikov ter na njihov odnos do družbe. V analizi uporablja podatke prve sistematične družboslovne raziskave kakega novega religijskega gibanja pri nas, ki jih primerja s podatki mednarodnih javnomnenjskih raziskav Aufbruch 1997 (SJM 97/2) in ISSP 1998 (SJM 98/1). Ugotovitve potrjujejo domnevo o izrazito intenzivnejših religijskih dejavnostih pripadnikov gibanja Hare Krišna, ki so v svojem vsakdanjem življenju glede aplikacije religijskih načel tudi precej ortodoksni, kar pa v nasprotju s splošnim prepričanjem ne rezultira tudi v izraziti zaprtosti Skupnosti za zavest Krišne in njeni ločenosti od okolice in družbe na sploh ter nadpovprečni konservativnosti njenih pripadnikov. Ključni pojmi: religioznost, Hare Krišna, nova religijska gibanja, sekte, katolicizem * Dr. Aleš Črnič je docent na Oddelku za kulturologijo Fakultete za družbene vede, Univerza v Ljubljani. IZVIRNI ZNANSTVENI ČLANEK veniji prisotno že dve desetletji, hkrati pa je tudi dovolj veliko in opazno ter javno prepoznavno, da je o njem moč zaslediti vrsto stereotipov, ki jih javnost v sodobnih zahodnih družbah že desetletja pripisuje sektam: predvsem avtoritarnost, fanatizem, zaprtost in ločenost od družb, v katerih delujejo. S poglobljeno, celovito družboslovno raziskavo, prvič pri nas usmerjeno na kako izmed manjših, alternativnih verskih skupnostih, sem poskusil preveriti nekatere izmed teh stereotipov. Po kratki predstavitvi nastanka, razvoja in temeljnih doktrinarnih postavk gibanja Hare Krišna bom v članku orisal metodološki okvir raziskave, na podlagi rezultatov katere bom primerjal intenziteto religijskih praks pripadnikov gibanja Hare Krišna in katolikov. V prvem koraku analize bom preverjal religijsko preteklost pripadnikov gibanja Hare Krišna, v osrednjem delu bom primerjal čas, ki ga eni in drugi verniki namenijo neposrednim religijskim dejavnostim in poskušal osvetliti razlike v dveh primerjanih tipih religioznosti, v zaključnem koraku pa bom analiziral vpliv izjemno intenzivnega tipa religioznosti na socialno in doktrinarno odprtost/zaprtost Skupnosti za zavest Krišne ter ortodoksnost in konservativnost njenih pripadnikov. Geneza in doktrina gibanja Hare Krišna Mednarodna skupnost za zavest Krišne (uradno mednarodno ime: ISKCON-International Society for Krishna Consciousness), popularno znana pod imenom gibanje Hare Krišna, 1 je po štirih desetletjih delovanja na Zahodu eno bolj opaznih, deloma tudi bolj kontroverznih, vsekakor pa po številnih značilnostih eno bolj specifičnih novih religijskih gibanj. Tudi med množico gibanj indijskega izvora gre za eno redkih skupin, ki dosledno vztraja pri spoštovanju starodavne indijske tradicije, ne le ko gre za doktrino in obredje, temveč pogosto tudi pri čisto vsakdanjih stvareh, kot so prehrana, oblačenje ipd. Zato se življenjski stil pripadnikov gibanja opazno razlikuje od prevladujoče kulture okolice, kar ima za posledico različne, nemalokrat precej kontroverzne reakcije do pripadnikov gibanja in njihovega delovanja. Gibanje Hare Krišna neposredno izhaja iz vajšnavizma, ki je eden treh glavnih religijskih tokov klasične Indije, središče katerega predstavlja čaščenje boga Višnuja. Pripadniki gibanja Hare Krišna ga častijo v obliki Krišne, kot omniprezentnega in omnipotentnega vrhovnega Boga, ki pa je hkrati tudi oseba. Temeljne svete spise gibanja predstavljata Bhagavad-gita (Gospodova pesem) 2 in Bhagavatapurana, ena obsežnejših Puran 3 znana tudi pod imenom Šrimad Bhagavatam. Po Aleš ČRNIČ
ov vz ze et te ek k: : Definicij religije ne uporablja zgolj akademsko okolje, temveč tudi širša ... more ov vz ze et te ek k: : Definicij religije ne uporablja zgolj akademsko okolje, temveč tudi širša javnost, politika in sodstvo ter različne verske skupnosti. Med tem ko so strokovne (družboslovne) definicije praviloma odprte in zajemajo večino delujočih novih religijskih gibanj, so na drugi strani popularne definicije občutno ožje in dovoljujejo le malo odstopanja od prevladujočih krščanskih oblik religije. Institucionalne definicije pa običajno iščejo pravo mero med strokovnimi in popularnimi definicijami. Kljub očitni nezmožnosti oblikovanja univerzalno veljavne definicije, družboslovci ne bi smeli odstopiti od ambicije definiranja religije, pri čemer bi veljalo upoštevati pragmatičen pristop, ki izhaja predvsem iz koristnosti določene definicije v dolečenem kontekstu. K Kl lj ju uč čn ni i p po oj jm mi i: : religija, definicije, nova religijska gibanja, sekte Znanstveno preučevanje religij nujno temelji na metodološkem agnosticizmu, saj ne more empirično niti dokazati niti ovreči temeljnih religijskih konceptov, kot so npr. obstoj boga/bogov, pekla, nebes, vstajenja, reinkarnacije, posmrtnega življenja ipd. Religijo pojmuje kot človekovo dejavnost in jo razume kot še eno izmed socialnih aktivnosti (kot npr. umetnost). Religija je specifična človekova proizvodnja 1 in se, podobno kot vsaka druga človekova dejavnost, s spremembami družbe spreminja. Tako bi težko trdili, da religija iz modernih oz. postmodernih družb izginja. V sodobnih zahodnih družbah smo priča le novim načinom izražanja religioznosti, ki so posledica sprememb v samih družbah. Tu se v zadnjih desetletjih religija restrukturira in repozicionira. Višja izobrazbena stopnja prebivalstva, povečana geografska in socialna mobilnost ter izpostavljenost medijem množične komunikacije vse bolj otežujejo ali onemogočajo kontrolo religijskih institucij nad upo-IZVIRNI ZNANSTVENI ČLANEK
^lanek temelji na etnografski raziskavi sodobnih alternativnih religijskih in duhovnih
skupin na... more ^lanek temelji na etnografski raziskavi sodobnih alternativnih religijskih in duhovnih
skupin na Slovenskem, pri ~emer se posebej osredoto~i na t. i. neopoganske skupine. V
prvem delu predstavlja neopoganstvo, kot se je na Zahodu razmahnilo v drugi polovici
20. stoletja v okviru novih religijskih gibanj, nato v osrednjem delu sistemati~no prika`e
neopoganske in staroverske skupine, ki so v zadnjih letih dejavne v Sloveniji, da bi v
sklepnem delu predlagal njihovo klasifikacijo.
Članek najprej opredeli temeljne značilnosti vegetarijanstva, potem pa predstavi glavne rezultate... more Članek najprej opredeli temeljne značilnosti vegetarijanstva, potem pa predstavi glavne rezultate empirične raziskave o vegetarijanstvu, opravljene na reprezentativnem vzorcu polnoletnih prebivalcev Ljubljane in Maribora. Glavne ugotovitve vsebujejo oceno razširjenosti vegetarijanstva v dveh naših največjih mestih, kdo in zakaj se odloča za vegetarijanstvo ter podrobnejšo analizo odnosa večine do različnih vegetarijanskih praks. Analize so posebej osredotočene na različne sociokulturne dejavnike, na podlagi katerih bi lahko sklepali o slojevski pripadnosti vegetarijancev kot tudi o slojevski porazdelitvi nasprotnikov in podpornikov vegetarijanstva kot prakse.
Članek obravnava reprezentacije islama in muslimanov v slovenskih osnovnošolskih učbenikih. Kriti... more Članek obravnava reprezentacije islama in muslimanov v slovenskih osnovnošolskih učbenikih. Kritično diskurzivno analizo usmerja na štiri tematske poudarke, okoli katerih se zgoščajo reprezentacije: varnost in nasilje, geografsko kulturno umestitev, vlogo žensk in odnose med spoloma ter prispevek muslimanov k razvoju zahodne civilizacije. Rezultati kažejo redke primere očitno problematičnih reprezentacij, celostna analiza pa razkriva, da šele množica manjših pristranskosti in/ali pretiravanj ob odsotnosti nekaterih tematik in/ali vizualnih ilustracij tvori popačeno reprezentacijo, ki reproducira nekatere stereotipe in starodavni strah pred muslimani in islamom.
The Trans-Universal Zombie Church of the Blissful Ringing is a religion that emerged in the conte... more The Trans-Universal Zombie Church of the Blissful Ringing is a religion that emerged in the context of a period of political uprising in Slovenia in 2012–13 and later consolidated into a church that now claims 12,000 members. We use the lens of invented religion and interviews conducted with observers and participants in 2017 to demonstrate ways in which the Zombie Church has been an unusually effective actor in contemporary Slovenian political discourse and, indeed, has broken ground by spotlighting challenges in the young republic's negotiation of the legal and cultural relationships between church, state, and civil society. Part 1 explores the context that led to the mobilization of Zombie as a multivalent symbol for political critique. Part 2 looks at the church's tenets, its success in compelling changes in Slovenia's registration process, and the challenge is its advocates raise to Slovenian church-state structures and practices.
The fear of refugees and migrants that has flooded Europe in the last few years emphasises the th... more The fear of refugees and migrants that has flooded Europe in the last few years emphasises the threat posed to contemporary European culture by the supposedly radically different Islamic culture. However, the roots of European Islamophobia reach far beyond that, all the way back to the Crusades; while Central and parts of Eastern Europe have mostly been feeding these roots with memories of Ottoman invasions. After inspecting these roots, this article sheds light on the irrefutable Christian sources of European culture, but also exposes other influences without which the culture would not exist today – especially the antecedent Greco-Roman antiquity, and the subsequent Renaissance, Humanism and Enlightenment. This outlines modern European and Western culture, characterised mainly by secularity, which is the precondition for religious freedom of non-Christian, alternative, and ‘non-native’ religions as well. This article emphasises that it would be difficult to include Islam amongst these latter religions since it has been an important contribution to the shaping of European culture for centuries. The old antagonisms between European and Islamic cultures therefore do not stem from their irreconcilable differences but from their resemblances – in other words: in the West, we are not afraid of Muslims because they are so radically different but because they are strikingly similar. The real threat to European and Western culture is therefore not Muslim migrants but a demagogic fuelling of the fears of the supposed Islamic threat.
This paper problematizes the conceptually flattened understanding of patriotism and the increasin... more This paper problematizes the conceptually flattened understanding of patriotism and the increasingly conviction that there is a severe lack of national sentiment in Slovenian society. It criticizes its currently prevailing, ethnocentric variant and contrasts it with Yugoslav communist patriotism. At the same time, it questions the rejection of any kind of patriotism and advocates a more aspiring ambition: the need to analytically problematize and deconstruct the notion that has been ideologically appropriated and distorted by the political right, resolutely reject the exclusivist and self-centered type of patriotism in practice, and fill the void by actively employing and developing the concept of contemporary progressive, i.e. inclusive, post-nationalistic, civic-minded patriotism (which could be developed on the basis of conceptualizations of 1) republican, 2) constitutional, and 3) cosmopolitan patriotism).
Prispevek problematizira pojmovno splošče no razumevanje domoljubja in razširjeno prepričanje, da ga je v naši družbi odločno premalo. Kritizira nje govo danes najbolj razširjeno etnocentrično različico, ki jo primerjalno sooči z zgodovinskim jugoslovanskim socialističnim domoljubjem. Hkrati pa pod vprašaj postavlja zavračanje vsake oblike patriotizma in zago varja zahtevnejšo ambicijo: analitično problematiza cijo in razgradnjo (dekonstrukcijo) s strani politične desnice ideološko prisvojenega pojma, praktično zavr nitev izključevalnega in samoljubnega tipa domoljubja ter zapolnitev tako ustvarjenega prostora z aktivnim razvojem in aplikacijo koncepta sodobnega progresiv nega, tj. vključevalnega, postnacionalističnega, držav ljansko ozaveščenega patriotizma (ki ga je moč zgra diti na temelju koncepcij (1) republikanskega (Viroli), (2) ustavnega (Habermas) in (3) kozmopolitskega (Appiah) patriotizma).
• When discussing Religious Education, the topic of religious symbols in educational spaces is la... more • When discussing Religious Education, the topic of religious symbols in educational spaces is largely overlooked in academic literature and often side-lined in political considerations as well. This paper examines the issue of religious symbols in public schools by highlighting two foci: how the Muslim veil is managed in public schools in select European countries and zooming in on specific suggestions for managing religious symbols in public schools in Slovenia. By combining a broader, comparative perspective with practical, small-scale policy suggestions, the paper highlights the need to include a discussion of religious symbols in public schools in our academic and political considerations of religion and education.
Religions have had, and still have, a critical role in shaping the world in which we live. As an ... more Religions have had, and still have, a critical role in shaping the world in which we live. As an ideology, they play a vital role in shaping world politics. In recent decades, we have been witnessing a kind of revival of religion and its re-entry into the public sphere. The context of modern globalisation in tandem with various political, economic, and ecological crises makes Western societies increasingly susceptible to influxes of heterogeneous groups of migrants, who bring with them cultural and religious traditions that are often markedly different from those of the majority of the local populations. The contrast between historically established religious practices and relatively newly established religions , combined with power struggles over the new public role of religion in some countries (especially evident in post-socialist Central and Eastern Europe), is giving rise to complex social challenges, some of which are also manifested in the field of public education. The present issue of CEPS Journal systematically addresses these challenges. The growing pluralisation of European societies is bringing forth some old questions and opening up new dilemmas. The changing circumstances are probably not eroding the foundations of the modern public school laid during the Enlightenment period; the public school's commitment to secularity and neutrality (while also allowing for private schools with religious or other kinds of worldview affiliation) continues to remain at the core of its purpose in the 21 st century. However, some social developments and conflicts of the recent past are undoubtedly opening, repeating and/or worsening a number of difficult questions about the practical application of foundational democratic principles in specific social contexts of individual societies and nation-states. The old, fundamental question of the presence of religion-related content in school curricula has long been morphed into much more than the simple question of confessional religious instruction (as in catechesis) in public schools. When we discuss religion-related content in the public school today, we also-if not mostly-talk about the different forms of non-confessional education about religion(s). In the contemporary European context, which is marred by growing Islamophobia and the related growth of intolerant and radically exclusionist political (and other) extremisms, the need for a systematic critical introduction of pupils to the complex social and cultural phenomenon that is religion (with all its diversity in today's world) is particularly evident.
A B S T R A C T The article discuses the fundamental characteristics of vegetarianism as a hetero... more A B S T R A C T The article discuses the fundamental characteristics of vegetarianism as a heterogeneous and controversial practice, and tries to asses its scope in contemporary Western world. In the central part it presents the main results of the empirical study of vegetarianism and its perceptions on a representative sample of adult residents of the two largest cities in Slovenia, Ljubljana and Maribor. On this basis, the author proposes a more comprehensive design of quantitative and qualitative research on social aspects of vegetarianism and responses to it.
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The paper presents analysis of the results of a study on vegetarianism and veganism and how they are generally perceived that was conducted on a representative sample of the adult population of Slovenia. Following a statistically-informed assessment of the frequency of these nutrition choices and the motives and demographic structure of vegetarians and vegans, it addresses the perception of and attitudes to such ideas and practices in the population as a whole. This attitude is largely sceptical; the arguments for vegetarianism and veganism do not convince the general population, and the associated practices are overwhelmingly rejected. Further analysis reveals three distinct groups: almost half the respondents hold strongly negative views concerning vegetarianism and veganism, one-fifth slightly favourable views, and one-third views that lie somewhere in between. The key factors that differentiate the groups are age, education, social status, satisfaction with life, attitudes towards politics and democracy, religion and spirituality.
skupin na Slovenskem, pri ~emer se posebej osredoto~i na t. i. neopoganske skupine. V
prvem delu predstavlja neopoganstvo, kot se je na Zahodu razmahnilo v drugi polovici
20. stoletja v okviru novih religijskih gibanj, nato v osrednjem delu sistemati~no prika`e
neopoganske in staroverske skupine, ki so v zadnjih letih dejavne v Sloveniji, da bi v
sklepnem delu predlagal njihovo klasifikacijo.
Prispevek problematizira pojmovno splošče no razumevanje domoljubja in razširjeno prepričanje, da ga je v naši družbi odločno premalo. Kritizira nje govo danes najbolj razširjeno etnocentrično različico, ki jo primerjalno sooči z zgodovinskim jugoslovanskim socialističnim domoljubjem. Hkrati pa pod vprašaj postavlja zavračanje vsake oblike patriotizma in zago varja zahtevnejšo ambicijo: analitično problematiza cijo in razgradnjo (dekonstrukcijo) s strani politične desnice ideološko prisvojenega pojma, praktično zavr nitev izključevalnega in samoljubnega tipa domoljubja ter zapolnitev tako ustvarjenega prostora z aktivnim razvojem in aplikacijo koncepta sodobnega progresiv nega, tj. vključevalnega, postnacionalističnega, držav ljansko ozaveščenega patriotizma (ki ga je moč zgra diti na temelju koncepcij (1) republikanskega (Viroli), (2) ustavnega (Habermas) in (3) kozmopolitskega (Appiah) patriotizma).
The paper presents analysis of the results of a study on vegetarianism and veganism and how they are generally perceived that was conducted on a representative sample of the adult population of Slovenia. Following a statistically-informed assessment of the frequency of these nutrition choices and the motives and demographic structure of vegetarians and vegans, it addresses the perception of and attitudes to such ideas and practices in the population as a whole. This attitude is largely sceptical; the arguments for vegetarianism and veganism do not convince the general population, and the associated practices are overwhelmingly rejected. Further analysis reveals three distinct groups: almost half the respondents hold strongly negative views concerning vegetarianism and veganism, one-fifth slightly favourable views, and one-third views that lie somewhere in between. The key factors that differentiate the groups are age, education, social status, satisfaction with life, attitudes towards politics and democracy, religion and spirituality.
skupin na Slovenskem, pri ~emer se posebej osredoto~i na t. i. neopoganske skupine. V
prvem delu predstavlja neopoganstvo, kot se je na Zahodu razmahnilo v drugi polovici
20. stoletja v okviru novih religijskih gibanj, nato v osrednjem delu sistemati~no prika`e
neopoganske in staroverske skupine, ki so v zadnjih letih dejavne v Sloveniji, da bi v
sklepnem delu predlagal njihovo klasifikacijo.
Prispevek problematizira pojmovno splošče no razumevanje domoljubja in razširjeno prepričanje, da ga je v naši družbi odločno premalo. Kritizira nje govo danes najbolj razširjeno etnocentrično različico, ki jo primerjalno sooči z zgodovinskim jugoslovanskim socialističnim domoljubjem. Hkrati pa pod vprašaj postavlja zavračanje vsake oblike patriotizma in zago varja zahtevnejšo ambicijo: analitično problematiza cijo in razgradnjo (dekonstrukcijo) s strani politične desnice ideološko prisvojenega pojma, praktično zavr nitev izključevalnega in samoljubnega tipa domoljubja ter zapolnitev tako ustvarjenega prostora z aktivnim razvojem in aplikacijo koncepta sodobnega progresiv nega, tj. vključevalnega, postnacionalističnega, držav ljansko ozaveščenega patriotizma (ki ga je moč zgra diti na temelju koncepcij (1) republikanskega (Viroli), (2) ustavnega (Habermas) in (3) kozmopolitskega (Appiah) patriotizma).