critically to their present so as to conceive of a future, the various generationalities analyzed here represent a strategy of avoidance, a perpetuation of post-communism’s chronic transitional stage. Thus, they speak more about or to the past generation than
Intergenerational Remembrance in Post-communist Romania
Codruta Alina Pohrib
Zdeněk R. Nešpor
The Czech Republic is widely known as 'the least religious' country in the world. However, Czechs might be considered unchurched rather than nonreligious, with various forms of modern New Age spirituality steadily gaining in popularity. The question is, therefore, what is the position of religion - both 'traditional' and 'new' - within a 'non-believing' society? The article commences with a presentation of data taken from two recent sociological surveys on religion, but the author mainly exploits ethnographical research carried out in the medium-sized Czech town of Česká Lípa to address the issue. This research examined both 'old' and 'new' church religion, 'alternative' spiritual outlets, and the religious attitudes of the general population. The author concludes that the traditional religionists of various denominations, followers of the New Age movement(s), and the 'rest' of the population can be seen as three distinctive groups within society and that mutual understanding and acceptance are practically non-existent.
This essay analyses the changing religiosity of the Hungarian youth population between the ages of 15 and 29 after the millennium. The basis for this empirical investigation is provided by the three waves (2000, 2004, 2008) of the National Youth Study. From their results, a similar picture emerges on the religiosity of the youth as from other nation-wide surveys, in relation to the whole adult population. Since the first Youth Study a slow but steady decline has been witnessed in different dimensions of religiosity (practice, faith, self-classification). It is especially salient for institutionalised religiosity. At the same time, the vast majority of the Hungarian youth confess to believing in some kind of supernatural instance, though not necessarily a traditional Christian one.
The socio-demographical background to the differences in religiosity can be partly explained by the secularisation theory, but the effects of an expanded religious education are present too. In contrast to the secularisation thesis, however, the transmission of traditional religious conviction is much more likely in families with better educational backgrounds than other parts of the society, a phenomenon which points to a more and more elite type of church religiosity in Hungary.
This contribution analyses the results of international sociological surveys that collected data in Slovakia, namely three waves of the European Values Study (EVS 1991, 1999, 2008) and two waves of the International Social Survey Programme (ISSP 1999 and ISSP 2006-2008). Focusing on the survey data the essay elucidates the concrete process of religious dynamics in post-communist Slovakia. Attention is paid to the so-called 'core of believers' as the main representative of 'traditional' religiosity, using this unique opportunity to explore the dynamics of this group within the last two decades. The author concludes that even if institutional religiosity is still far more dominant in the Slovak religious scene, the prevailing form of religiosity is of a post-traditional character.
Girlhoods in Post-Communist Balkan Cinema
In this article, I explore how post-Communist teenagers are represented in cinema, especially in relation to consumption, by examining the Serbian film, Klip and the Romanian film, Ryna. In so doing, I analyze the representation of fatherhood in relation to these teenagers, and the representation of teenage sexuality. I examine these teenage bodies in transition within the broader scenario of countries in transition, thus making a comparison between the relationship to the West of the individual and of the region.
Encounters with Money and Memory in Post-communist, Accession-era Romania
This article approaches money as the object of a particular type of remembrance work occurring in present-day, post-communist Bucharest. Since the 1989 revolution, the Romanian leu has changed numerous times in appearance and value. Piecing together observations from over a decade of fieldwork in Bucharest, I evaluate everyday behaviours and conversations surrounding these changes, and examine how the leu has been implicated in subjective, highly charged encounters closely bound to the workings of memory. The leu's fluctuating terminology, along with its material and imagerial variations over time have triggered poignant associations and recollections that often remain unspoken, embedded in unseen realms of the mind. By emphasising the leu's role as an everyday artefact and its connections to processes of 'communicative' memory, I point to the present-day climate in Bucharest as one where perceptions of the leu's multiple forms and manifestations reveal strong ambivalences towards current accession-era values, as well as deep uncertainties about Romania's 'European' future.
The Case of the Network of East-West Women
renewing democracy. As Snitow recalled, “[NEWW members] were radicals, [they] wanted post-communism to be a wonderful new period of time, of social activism, a time of opportunity and change. [They] were hopeless idealists, [they] had fantasies that this
Producing East European Geosexual Backwardness in the Drop-In Centre for Male Sex Workers in Berlin
, E. (ed.) ( 1995 ), Post-Communism and the Body Politics ( New York : New York University Press ). Carillo , H. ( 2004 ), ‘ Sexual Migration, Cross-Cultural Sexual Encounters, and Sexual Health ’, Sexuality Research & Social Policy 1 , no
“The Decline of Family Life”
Republic, 1945–1961,” German History 29, no. 4 (2011): 610–627. 10 Johnson, Radio Free Europe , 43. 11 István Rév, Retroactive Justice: Prehistory of Post-Communism (Stanford, CA: Stanford University Press, 2005), 265–266. 12 For examples of the
Shqipëri:Rilindja Kombëtare, Komunizmi dhe Paskomunizmi [The nationalist discourse in Albania: national renaissance, communism and post-communism] (Tirana: Afërdita, 2003), 74. 67 Lubonja, “Between the Glory,” 95.