Does the Apple Fall Far from the Tree? Boneta, Željko; Mrakovčić, Marko
Anali Hrvatskog politološkog društva,
01/2021, Letnik:
18, Številka:
1
Journal Article
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The paper presents the results of a survey that assessed the impact of informal and formal agents of the political socialization (PS) process on a sample of students enrolled at the University of ...Rijeka (N = 635). The correlation between the participants' ideological self-identification (PIS) and the assessed ideological orientation of their parents (PIO) was analyzed. Students believe that no agent of socialization has even moderately influenced the formation of their political views and assess the weakest influence of the formal PS agent – teachers in primary and secondary schools. The participants believe that parents have influenced their political attitudes more than other agents, but assess this influence on average as weak, regardless of whether they place their parents in the same or different positions on the ideological orientation (IO) scale. Left- and right-oriented participants admit a somewhat stronger influence of their parents' informal PS than those who rank themselves in the center. Statistically significant correlations between PIS and the perceived PIO were obtained. A small share of participants does not perceive a similarity between their own and their parents' IO and there is a negligible share of those who place their parents in diametrically opposed positions on the scale. The participants who have a greater interest in politics and those from a more politically stimulating environment are more inclined to move away from the political center and their parents' IO. Concordance between family IOs increases with the perception of better relationships with parents.
U radu su predstavljeni rezultati terenskog istraživanja procjene utjecaja neformalnih i formalnih agensa procesa političke socijalizacije na uzorku studenata Sveučilišta u rijeci (n=635). Analizirana je povezanost ideologijske samoidentifikacije ispitanika i procijenjene ideologijske orijentacije roditelja. Studenti smatraju da nijedan agens socijalizacije nije čak ni osrednje utjecao na oblikovanje njihovih političkih stavova, a najslabijim ocjenjuju utjecaj agensa formalne političke socijalizacije – nastavnika u osnovnoj i srednjoj školi. Ispitanici smatraju da su roditelji više od ostalih agensa utjecali na njihove političke stavove, ali taj utjecaj u prosjeku ocjenjuju slabim, neovisno o tome smještaju li roditelje na istu ili različite pozicije na skali ideologijske orijentacije. Ispitanici koji su se svrstali na ljevicu i na desnicu priznaju nešto snažniji utjecaj roditeljske neformalne političke socijalizacije od onih koji su se svrstali u centar. utvrđene su statistički značajne veze između ideologijske samoidentifikacije ispitanika i procijenjene ideologijske orijentacije roditelja. Mali je udio ispitanika koji ne percipiraju postojanje vlastitog i roditeljskog suglasja u ideologijskoj orijentaciji, a zanemariv je udio onih koji svoje roditelje smještaju na dijametralne pozicije skale. Ispitanici koji imaju veći interes za politiku, ali i oni iz politički stimulativnijeg okruženja, skloniji su odmaknuti se od političkog centra, kao i od ideologijske orijentacije svojih roditelja. Obiteljsko podudaranje ideologijske orijentacije raste percepcijom kvalitetnijih odnosa s roditeljima.
Od devedesetih godina 20. stoljeća učestala su sociološka istraživanja međugeneracijske transmisije kulturnog kapitala potaknuta Bourdieuovom teorijom kulturne reprodukcije. U njihovu je fokusu ...uglavnom bila analiza utjecaja roditeljskoga kulturnog kapitala na djecu školske dobi. Ovaj je rad problematizirao vezu roditeljskoga glazbenog kulturnog kapitala i glazbene socijalizacije dobne skupine koja je u dosadašnjim istraživanjima bila zanemarena – djece rane i predškolske dobi. Bourdieuova teza o trima oblicima kulturnog kapitala operacionalizirana je u području glazbe. Kao indikatori institucionaliziranoga glazbenog kulturnog kapitala roditelja korišteni su opće i glazbeno obrazovanje, utjelovljenoga glazbeni angažman roditelja i djece i roditeljske glazbene odgojne prakse, a objektiviranoga materijalni glazbeni resursi koje obitelj posjeduje i kojim se koriste u procesu glazbene socijalizacije. Istraživanje je provedeno 2013. godine metodom ankete na uzorku roditelja čija djeca pohađaju vrtić na području grada Rijeke (N = 342). Kod većine obitelji učestalo je prakticiranje glazbenih aktivnosti s djecom, posjedovanje glazbenih resursa koji te aktivnosti omogućuju, ali i vrlo ograničeno uključivanje djece u izvanvrtićke glazbene aktivnosti. Pronađene su razmjerno slabe veze roditeljskoga općeg i glazbenog obrazovanja s oblicima glazbenih odgojnih praksi i posjedovanja glazbenih materijalnih resursa. Na transmisiju glazbenog kapitala snažnije, ali još uvijek relativno slabo, utječu glazbeno obrazovanje roditelja i prošli ili sadašnji roditeljski glazbeni angažman od njihova općeg obrazovanja. Zaključno, glazbena socijalizacija djece te dobi nema, u burdijeovskom smislu, distinktivnu funkciju transmisije kulturnog kapitala, nego se zbiva u sklopu rodnog obrasca roditeljske brige za dijete rane i predškolske dobi, prema kojem je majka u svim dimenzijama (glazbene) socijalizacije angažiranija od oca.
This paper analyzes the relationship between students' level of actual religiosity and their sociodemographic characteristics, political orientation, and political attitudes. The paper is based on an ...online survey conducted at the University of Rijeka (N = 624) in 2021. The vast majority of our respondents (90%) received the three holy sacraments of initiation in their early childhood and attended Catholic religious education at school. The explanation of the significantly less actual religiosity of students is approached from the position of Pickel's contextualized theory of secularization. Relying on Voas and Day, a composite variable distinguishes highly religious students, moderately religious students, weakly religious students, and non‐religious students on the basis of the respondents' positioning toward religious self‐identification, beliefs, Church attendance, and the importance of religion in one's life. Statistically significant correlations between actual religiosity and political orientation were established. Very religious Catholic students, who are the least numerous and the least homogenous category, are more inclined to right‐wing political orientation and reject ethno‐nationalism/anti‐multiculturalism less and accept clericalism more than other categories of students. In a broader sense, this study reveals that a large number of respondents distance themselves from religion and the Church at student age despite their experience of formal religious socialization at school age. Furthermore, the results suggest that the synergy of the liberalizing effect of education and the tolerant sociocultural atmosphere of an area reduces the influence of religiosity on the political attitudes and orientation of students.
STUDENTS’ ATTITUDES TOWARDS MARRIAGE, COHABITATION AND TRANSITION TO MARRIAGE The paper discusses the understanding of marriage and forms of partnerships in the late modern society, based on data ...from a survey of students’ attitudes at the University of Rijeka (N = 635). The results reveal ambivalent attitudes about traditional marriage among respondents. Although students reject the idea that every marriage, even a bad one, is superior to other forms of partnerships, the vast majority of them plan to get married in the future. Cohabitation is acceptable to most students and they intend to practise it, but only as a temporary stage before marriage. Attitudes toward traditional marriage and the acceptability of cohabitation were found to be more strongly correlated with the respondents’ overall assessment of how important is it for them to marry than with the assessment of their own future behavior in transition to marriage and parenthood. Religious self-identification is a variable that influences both respondents’ attitudes about traditional marriage and cohabitation and their perception of their own transition to marriage more strongly than other sociodemographic variables. Nevertheless, it has been shown that its effect is greater on the aforementioned attitudes of students than on their perception of their own transition to marriage in the future. Key words: attitudes, traditional marriage, cohabitation, transition to marriage
Tekst analizira institucionalnu religioznost riječkih studenata te problematizira
tvrdnju da je religioznost mladih u Hrvatskoj stabilna i da postaje sve sličnija
religioznosti „odraslih“. Autor se u ...analizi oslanja na dostupne podatke nacionalnih
IDIZ-ovih istraživanja te na istraživanje provedeno u prvoj polovici 2015. godine na
uzorku studenata osam sastavnica riječkog sveučilišta (N = 635). Nacionalna istraživanja
mladih provedena u posljednjih šest godina ukazuju na stabilizaciju aktualne
religioznosti u dimenziji religijskih vjerovanja. Istodobno, značajno je smanjena religijska
samoidentifikacija i participacija u religijskim obredima, pa su mladi, a posebno
studenti u okviru te dobne skupine, opet uvjerljivo najmanje religiozna kategorija u
hrvatskom društvu.
Istraživanje na uzorku riječkih studenata pokazalo je izrazito većinsku proširenost
tradicionalne religioznosti, no ipak manju od rezultata na nacionalnoj razini. Riječki su
studenti u obrednom religijskom ponašanju izjednačeni, a u indikatorima religijskog
vjerovanja i religijske samoidentifikacije značajno manje religiozni od nacionalnih prosjeka
mladih i studenata. Statistička je obrada pokazala da su sociodemografska obilježja
ispitanika (spol, veličina naselja, obrazovanje roditelja i dio Hrvatske iz kojeg
potječu) povezana s indikatorima aktualne religioznosti u skladu s kontekstualnom
teorijom sekularizacije. Nekonzistentnost identifikacije, ponašanja i vjerovanja među
studentima sugerira da je na djelu „distancirana crkvenost“, koja uključuje vrlo sporadičnu
vezu većine ispitanika s crkvenom organizacijom, a kod nezanemarivog dijela ta
je veza, barem trenutno, u prekidu. Postojeća nestabilnost institucionalne religioznosti
mladih i studenata može se objasniti tezom o njihanju klatna koje se nakon vrhunca na
religijskom polu početkom ovog stoljeća vraća prema centru, a po nekim indikatorima
opet ide prema nereligijskom polu.
U radu se raspravlja o shvaćanju braka i oblicima partnerskog života u društvu kasne modernosti, na temelju podataka iz anketnog istraživanja stavova studenata Sveučilišta u Rijeci (N=635). Rezultati ...otkrivaju ambivalentne stavove o tradicionalnom braku među ispitanicima. Iako studenti odbacuju ideju da je svaki brak, pa i onaj loš, superioran ostalim oblicima partnerskih veza, velika većina njih u budućnosti sebe vidi u braku. Većini studenata prihvatljiva je kohabitacija i namjeravaju je konzumirati, ali samo kao privremenu etapu prije sklapanja braka. Utvrđeno je da su stavovi o braku i prihvatljivosti kohabitacije snažnije korelirani s generalnom procjenom ispitanika o tome koliko im je važno stupiti u brak u budućnosti nego s njihovom procjenom vlastite tranzicije u brak i roditeljstvo. Religijska samoidentifikacija je varijabla koja snažnije od drugih sociodemografskih varijabli utječe na stavove ispitanika o tradicionalnom braku i kohabitaciji. Ipak, pokazalo se da je njen učinak veći na stavove studenata nego na njihovu percepciju vlastite tranzicije u brak.
Sociological research of the intergenerational transmission of cultural capital, inspired by Bourdieuʼs theory of cultural reproduction, has been frequent since the 1990s. The focus was typically put ...on the analyses of the influence of parental cultural capital on school-age children. This article examined the relationship be¬tween parental musical cultural capital and musical socialisation of the age group which has been overlooked in the previous research – children of early and preschool age. Bourdieuʼs thesis of three forms of cultural capital is operationalised in the field of music. While parents’ general and musical education were used as indicators of parents’ institutionalised musical cultural capital, parents’ and children’s musical engagement and parental musical education practice served as indicators of the embodied musical cultural capital. Family material musical resources used in the process of musical socialisation were utilised as indicators of the objectified musical cultural capital. The survey was conducted in 2013 on a sample of parents whose children attended kindergartens in the Croatian city of Rijeka (N = 342). In most families, the practice of performing musi¬cal activities with children and the possession of musical resources that enable these activities were frequent, but the children’s involvement in extracurricular music activities outside the kindergarten was very limited. Weak associations were found between parental education (general and musical), forms of parental musical educational practices and the possession of material musical resources. The transmission of the musical cultural capital was somewhat more strongly associated with the musical education of parents and the past or current parental musical engagement than with parental general education. In conclusion, musical socialisation of the children of that age does not have, in Bourdieuʼs sense, a distinctive function in the transmission of cultural capital. Instead, it takes place within the gendered pattern of care for the children of early and preschool age, where the mother is more engaged in all dimensions of (musical) socialisation than the father.
ABSTRACT IN ENGLISH: An attempt is made in the text to sketch out the theoretical framework for empirical research into the influence of confessionality on the processes of integration in the ...multiethnic areas of Croatian society. The currency of Durkheim's thesis on the integrational role of religion in society is considered in the introductory part of the paper. That is followed by analysis of the four modes of influence wrought by the religious on integration and disintegration in modern societies, drawing on Fox's research. The last part of the text examines the significance of religion and the religious in integrational and disintegrational processes in Croatian society. It is established in that context that confessionality - in those multiethnic milieux in which it coincides with ethnicity - has latent potential that can be instrumentalised in the process of homogenisation and mobilisation of ethnic groups. In such cases, confessionality acts in a twofold manner: integrationally on the ethnic group, as its common denominator that overarches the forces that set it apart, and disintegrationally on society, re-enforcing the ethnic distance. The text concludes with two hypotheses: 1) ethno-confessional instrumentalisation was more successful in regions in which the confessional scene was reduced to only two confessions (the Roman Catholic and Eastern Orthodox); 2) milieux at a higher level of modernisation were more resistant to conflicts. // ABSTRACT IN FRENCH: Ce texte cherche à cerner le cadre théorique pour la recherche empirique de l'influence de la confessionnalité sur les procès de l'intégration dans les régions multiethniques de la société croate. Dans l'introduction, on considère l'actualité de la thèse de Durkheim selon laquelle la religion a dans la société un rôle intégratif. Suit l'analyse de quatre modes de l'influence du religieux sur l'intégration et la désintégration des sociétés contemporaines, qui s'appuie sur les recherches de Fox. La dernière partie du texte examine l'importance de la religion et du religieux dans les procès d'intégration et de désintégration dans la société croate. Dans ce contexte il s'avère que la confessionnalité, dans les milieux multiethniques dans lesquels elle coïncide avec l'ethnicité, a un potentiel latent qui peut être instrumentalisé dans le procès d'homogénéisation et de mobilisation de groupes ethniques. La confessionnalité agit alors de deux façons: comme une force qui est intégrative pour le groupe ethnique, en tant que dénominateur commun qui surpasse les forces qui le désunissent, et desintégrative pour la société, parce qu'elle renforce la distance ethnique. Le texte s'achève par deux hypothèses: 1) l'instrumentalisation ethno-confessionnelle a eu plus de succès dans les régions où la scène confessionnelle a été réduite à deux confessions seulement (les catholiques et les orthodoxes): 2) les milieux dont le niveau de modernisation est plus élevé ont été plus résistants aux conflits. Reprinted by permission of the Institute for Migration and Ethnic Studies, Zagreb
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