Mercredi 26
Non-religion en Europe: perspectives régionales
Per Pettersson
› 17:30 - 18:00 (30min)
› Stallen - Professorboligen
“Nones” within religious landscape in late modern Slovakia
Tatiana Podolinska  1, *@  , Juraj Majo  2@  
1 : Institute of Ethnology Slovak Academy of Sciences  (IE SAS)  -  Site web
Klemensova 19, 81364 Bratislava -  Slovaquie
2 : Comenius University in Bratislava, Faculty of Sciences, Department of Human Geography and Demography  (PRIF UK)  -  Site web
Mlynká dolina, Ilkovičova 6, 842 15 Bratislava 4 -  Slovaquie
* : Auteur correspondant

At the beginning of the new millennium religion in Slovakia is going through some radical changes in the process of modernization connected with detraditionalization. Data from representative international surveys (EVS, ISSP) and national censuses disclose a lot of signs of ‘post- traditional' society. As such religious landscape in Slovakia is still merely based on ‘intra-church believers' (still over 70 % of the population, according to censuses 2001, 2011). Within this most numerous group we can distinguish the Traditionalists (believers, regular churchgoers following the Christian moral code and values in their private life); they represent ca 30-33% of Slovak adult (18+) population. However, contribution shows that ca 40% of Slovak intra-church believers is somewhere at the Post-traditional position (whether in the sense of practice or belief). The second most numerous segment of Slovak population are Non-traditionalists, who refused not only the traditional forms of ‘belonging' and ‘practicing' but (first and foremost) of ‘believing'. They do not feel to be attached to any church or denomination (they are defending the ‘extra-church' position). The contribution further focuses on religiously unaffiliated people, or so called “Nones” and their correlation with basic demographic characteristics (age, gender, social status and living urban/rural environment) and their regional distribution in Slovakia. Increasing proportions of religious non-affiliation characterise not only Slovakia (it is the second most numerous segment of the Slovak population), but this trend contradicts the stereotype of Slovakia as one of the European “Citadels of Catholicism”. Contribution shows that the maps of religious belonging in Slovakia needs to be reconfigured, which also could impact how both religious and nonreligious affiliations are recognised and privileged or latently discriminated by the state



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