Presuming religious congruence? The nonreligious and Catholicism in Poland
Cet article contribue à la compréhension de la relation symbiotique entre le non-religieux et le religieux dans des cultures religieusement homogènes. Plus précisément, il examine la place centrale qu’occupe le faux-semblant de la cohérence religieuse dans les récits des personnes non-religieuses. S...
Main Author: | |
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Format: | Electronic Article |
Language: | English |
Check availability: | HBZ Gateway |
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Published: |
Sage
2021
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In: |
Social compass
Year: 2021, Volume: 68, Issue: 4, Pages: 653-670 |
Further subjects: | B
Polak-Katolik
B Polal-Katolik B Nonreligion B religious congruence B Poland B Pologne B Non-religion B cohérence religieuse |
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Volltext (kostenfrei) |
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520 | |a Cet article contribue à la compréhension de la relation symbiotique entre le non-religieux et le religieux dans des cultures religieusement homogènes. Plus précisément, il examine la place centrale qu’occupe le faux-semblant de la cohérence religieuse dans les récits des personnes non-religieuses. Sur la base de 60 entretiens qualitatifs avec des non-religieux polonais, je montre comment ils donnent un sens au modèle dominant de la religiosité Polonaise-catholique, communément appelé « Polak-Katolik ». Les résultats montrent que les Polonais non-religieux assimilent le catholicisme polonais à l’hypocrisie, au conformisme et à une peur implicite de l’ostracisme. En conclusion, je suggère qu’il est vital que les spécialistes de la non-religion approfondissent les complexités de la relation entre les non-religieux et les cultures religieusement homogènes au sein desquelles ils existent. | ||
520 | |a This article contributes to the understanding of the symbiotic relationship between the nonreligious and the religious in religiously homogeneous cultures. Specifically, it examines the centrality of the religious congruence fallacy in the narratives of nonreligious people. Based on 60 qualitative interviews with Polish nones, I chart the ways in which they make sense of the dominant model of Polish-Catholic religiosity, commonly referred to as the ‘Polak-Katolik’. The findings demonstrate that nonreligious Poles equate Polish Catholicism with hypocrisy, conformity, and an implicit fear of ostracism. In conclusion, I suggest that it is vital that scholars of nonreligion flesh out the complexities of the relationship between the nones and the religiously homogeneous cultures within which they exist. | ||
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