28 research outputs found
Komparativna analiza kurikuluma za religijsko obrazovanje: primjer četiri katoličke zemlje
Tekst je nastao na temelju šireg rada na projektu Evaluacija nastavnih kurikuluma za obvezno obrazovanje u Hrvatskoj u sklopu kojeg su analizirani kurikulumi 11 europskih zemalja: Finske, Norveške, Švedske, Engleske, Škotske, Irske, Nizozemske, Mađarske, Njemačke, Austrije i Slovenije. Za potrebe ovoga članka iz osnovnog uzorka su, uz Hrvatsku, izabrane Irska, Austrija i Slovenija. Kriterij izbora zemalja je konfesionalan: sve četiri zemlje imaju pretežito katoličku populaciju. Cilj ovoga rada je utvrditi razlike u poučavanju religijskih sadržaja u analiziranim katoličkim zemljama te utvrditi, s obzirom na postulirane ciljeve predmeta, razlike u kompetencijama koje pojedini kurikulum dominantno razvija. Analizirani su kurikulumi za religijsko obrazovanje u sve četiri zemlje. Konfesionalno religijsko obrazovanje sastavni je dio školskog programa u tri analizirana kurikuluma, jedino je u Sloveniji zastupljen nekonfesionalni pristup. Rezultati su pokazali da se u Austriji, a naročito u Hrvatskoj, religijski sadržaji posreduju na tradicionalan, konfesionalan način. U oba kurikuluma eksplicitno se povezuju obrazovni s katehetskim, pastoralnim i evangelizacijskim ciljevima. Religijsko obrazovanje u Irskoj karakterizira više konfesionalno-kulturološki nego doktrinarni i normativni pristup religijskom fenomenu, čime se po svojim ciljevima postupno približio nekonfesionalnom pristupu. Pohađanje nastave se ne povezuje s odlaskom u crkvu. U nekonfesionalnom religijskom obrazovanju u Sloveniji apostrofi rana je obrazovna razina prezentacije religijskih sadržaja, s naglaskom na prijenosu tradicije i zalaganju za ljudska prava i interkulturalni pristup. (IN ENGLISH: This text is the result of extensive work on the project Evaluation of curricula for compulsory education in Croatia, which included the analysis of the curricula of 11 European countries: Finland, Norway, Sweden, England, Scotland, Ireland, Netherlands, Hungary, Germany, Austria and Slovenia. For the purpose of this article, Ireland, Austria and Slovenia have been chosen besides Croatia. The
criterion for these choices was confessional: all four countries have predominantly Catholic population.The aim of this paper is to establish differences in the teaching
of religious contents in the analysed Catholic countries, and to determine, in view of the postulated subject goals, the differences in competences predominantly developed by individual syllabi. The curricula for religious education in all four countries have been analysed. Confessional religious education is a constituent part of the school curriculum in Ireland, Austria and Croatia whereas the non-confessional approach is present in Slovenia.
Results have shown that in Austria and Croatia religious themes are taught in a traditional, confessional way. Both curricula explicitely connect educational goals with catechetic, pastoral and evangelizational goals. In Irelenad, the approach to the phenomenon of religion in religious education is primarily cultural and less
doctrinary normative, thus coming closer to on-confessional religious education. Attending religious education classes is not related to attending religious services in church. Non-confessional religious education in Slovenia places emphasis on the educational aspect of religious themes with particular reference to the transfer of tradition, to human rights and intercultural teaching.
Nikola Dugandžija, Božja djeca - Religioznost u malim vjerskim zajednicama (uz zagrebačko istraživanje)
Catholic religious education in public schools in Croatia: attitudes toward other religions in primary school textbooks
U radu su analizirani stavovi prema drugim religijama u udžbenicima katoličkog vjeronauka za sve razrede javnih osnovnih škola. Utvrđeno je da su velike svjetske religije (judaizam, islam, budizam i hinduizam)prikazane vrijednosno neutralno, dok su novi religijski pokreti i ateizam generalno prikazani vrijednosno negativno
Religious education in Croatia
This chapter analyses basic issues concerning religious education in Croatia: social and religious context, legal framework for the introduction of religious instruction in schools, public discourse about religious education in Croatia during the 1990s, religious education in primary and secondary schools curricula, teacher-training and some data about attitudes towards religious education in schools among population in Croatia
RELIGlOSE MINDERHEITEN UND TOLERANZ
Uovom radu promišlja se jedna razina odnosa dviju manjih
vjerskih zajednica u Hrvatskoj: Evanđeoske crkve i Kršćanske
vjerske zajednice Jehovinih svjedoka prema drugim religijama
i prema ekumenizmu u multikonfesionalnoj državi. Metodom
analize sadržaja tiska problematizira se razina odnosa uredništva,
s kojeg se značajno može generalizirati na stavove vodstva
zajednice prema spomenutim pitanjima. Stavovi dviju analiziranih
zajednica sasvim su oprečni, ali su i tolerancija pentekostalaca i
netolerancija Jehovinih svjedoka doktrinarno utemeljeni na Bibliji.
Dok Izvori svoje vjernike upućuju na angažirani život u suvremenom
trenutku Hrvatske i na tolerantnost prema onima koji drukčije
misle, Kula stražara zahtijeva bezuvjetnu neutralnost prema
svim svjetovnim događanjima i apostrofira izabranost Jehovinih
svjedoka kao nositelja jedine prave religije, iz čega proizlazi i netolerantan
odnos prema svim drukčijim (pa i religijskim) svjetonazorima.Alevel of relations between two smaller religious communities
in Croatia: the Evangelical Church and the Christian religious
community of Jehovah\u27s Witnesses towards other religions and
ecumenism in a multi-confessional state is being dealt with in this
paper. The method of content analysis of their magazines is used
to problematize the level of relations of the editorial board, which
can be significantly generalized to attitudes of the community leadership,
towards the issues mentioned. Although the attitudes of
the two analyzed communities are completely opposite, both the
tolerance of Pentecostalists and the intolerance of Jehovah\u27s
Witnesses have been doctrinarily founded on the Bible. While
Izvori (Wells) instructs their readers to become engaged in the
current events in Croatia, Kula stražara (The Watchtower) insists
on unconditional neutrality towards all lay events and apostrophizes
that Jehovah\u27s Witnesses were chosen as the bearers of the
only true religion, producing thus an intolerant relationship towards
all different (including religious) viewpoints.Yorliegende Arbeit untersucht ein Segment im Verhaltnis zweier
religi6ser Minderheiten in Kroatien, der Evangelistischen
Kirche (Pfingstler) und der Christlichen Glaubensgemeinschaft
der Zeugen Jehovas, zu anderen Religionen und zum Okumenismus
im multikonfessionellen Staat. Mittels einer Analyse von
Druckerzeugnissen wird die Haltung der jeweiligen Redaktionen
problematisiert, aus der sich wiederum auf die Einstellung der jeweiligen
Gemeinschaftsleitung zu den erwahnten Fragen schlie-
~en la~t. Die Standpunkte der beiden analysierten Glaubensgemeinschaften
sind V611igkontrar, auch wenn sich die Toleranz
der Pfingstler einerseits und die Intoleranz der Zeugen Jehovas
andererseits doktrinar auf der Bibel grOndet. Wahrend Izvori
(Quellen) seine Leser zu einem engagierten Leben im zeitgen6ssischen
Kroatien und zu Toleranz gegenOber Andersdenkenden
an halt, fordert Kula stražara (Wachtturm) von den Glaubigen bedingungslose
Neutralitat gegenOber allen weltlichen Ereignissen
und apostrophiert die Auserwahltheit der Zeugen Jehovas als der
Trager der einen und wahren Religion, woraus sich eine intoIerante
Einstellung gegenOber allen anderen (einschllejšllch der religi6sen)
Weltanschauungen ergibt
Urbanity of Pentecostal Communities: Socio-demographic Characteristics of Zagreb Pentecostals
On the example of the three pentecostal communities in Zagreb, the author discusses
urbanity, i.e. how deeply pentecostal communities have been rooted in urban entities
socially, culturally and the attitude towards the world-wise. On the basis of analyses of the
census data on the number of religious people and on the data from respectable researches
carried out in 1998 and 1999 (the data collected by a survey research, interview and
observation method), she made the picture of these groups of religious people of distinctly
evangelic character.
Examining the basic socio-demographic characteristics of the members of those communities,
she established their social profile: sex structure (nearly equal number and involvement
of women and men), age structure (young persons predominate), socio-professional
background (educational level and profession of both parents of the inquirees), confessional/
religious background, residential status (duration of residency in Zagreb), and socioprofessional
status (employment status, educational level and occupation) evidence that
pentecostal communities in Zagreb are distinctly urban religious communities. Cultural circle
the pentecostals belong to is a prototype of the middle-class of a real urban milieu. This
proved that this tendency in religiousness can not be spoken of as the religion surrogates,
let alone as of “dry branches” that have fallen off the otherwise sane tree of religion orthodoxy.
Namely, on average it is greater number of intellectually and spiritually curious people
who orientate themselves towards smaller religious communities that towards bigger
ones, as they are more often searching for more convincing answers to essential issues of
human existence. Through this the author has confirmed the potential the science has to
more objective explain the phenomenon of religion
RELIGlOSE MINDERHEITEN UND TOLERANZ
Uovom radu promišlja se jedna razina odnosa dviju manjih
vjerskih zajednica u Hrvatskoj: Evanđeoske crkve i Kršćanske
vjerske zajednice Jehovinih svjedoka prema drugim religijama
i prema ekumenizmu u multikonfesionalnoj državi. Metodom
analize sadržaja tiska problematizira se razina odnosa uredništva,
s kojeg se značajno može generalizirati na stavove vodstva
zajednice prema spomenutim pitanjima. Stavovi dviju analiziranih
zajednica sasvim su oprečni, ali su i tolerancija pentekostalaca i
netolerancija Jehovinih svjedoka doktrinarno utemeljeni na Bibliji.
Dok Izvori svoje vjernike upućuju na angažirani život u suvremenom
trenutku Hrvatske i na tolerantnost prema onima koji drukčije
misle, Kula stražara zahtijeva bezuvjetnu neutralnost prema
svim svjetovnim događanjima i apostrofira izabranost Jehovinih
svjedoka kao nositelja jedine prave religije, iz čega proizlazi i netolerantan
odnos prema svim drukčijim (pa i religijskim) svjetonazorima.Alevel of relations between two smaller religious communities
in Croatia: the Evangelical Church and the Christian religious
community of Jehovah\u27s Witnesses towards other religions and
ecumenism in a multi-confessional state is being dealt with in this
paper. The method of content analysis of their magazines is used
to problematize the level of relations of the editorial board, which
can be significantly generalized to attitudes of the community leadership,
towards the issues mentioned. Although the attitudes of
the two analyzed communities are completely opposite, both the
tolerance of Pentecostalists and the intolerance of Jehovah\u27s
Witnesses have been doctrinarily founded on the Bible. While
Izvori (Wells) instructs their readers to become engaged in the
current events in Croatia, Kula stražara (The Watchtower) insists
on unconditional neutrality towards all lay events and apostrophizes
that Jehovah\u27s Witnesses were chosen as the bearers of the
only true religion, producing thus an intolerant relationship towards
all different (including religious) viewpoints.Yorliegende Arbeit untersucht ein Segment im Verhaltnis zweier
religi6ser Minderheiten in Kroatien, der Evangelistischen
Kirche (Pfingstler) und der Christlichen Glaubensgemeinschaft
der Zeugen Jehovas, zu anderen Religionen und zum Okumenismus
im multikonfessionellen Staat. Mittels einer Analyse von
Druckerzeugnissen wird die Haltung der jeweiligen Redaktionen
problematisiert, aus der sich wiederum auf die Einstellung der jeweiligen
Gemeinschaftsleitung zu den erwahnten Fragen schlie-
~en la~t. Die Standpunkte der beiden analysierten Glaubensgemeinschaften
sind V611igkontrar, auch wenn sich die Toleranz
der Pfingstler einerseits und die Intoleranz der Zeugen Jehovas
andererseits doktrinar auf der Bibel grOndet. Wahrend Izvori
(Quellen) seine Leser zu einem engagierten Leben im zeitgen6ssischen
Kroatien und zu Toleranz gegenOber Andersdenkenden
an halt, fordert Kula stražara (Wachtturm) von den Glaubigen bedingungslose
Neutralitat gegenOber allen weltlichen Ereignissen
und apostrophiert die Auserwahltheit der Zeugen Jehovas als der
Trager der einen und wahren Religion, woraus sich eine intoIerante
Einstellung gegenOber allen anderen (einschllejšllch der religi6sen)
Weltanschauungen ergibt
Some Essential Dialogical Presumptions and Their Presentation in Council and Postcouncil Documents
Dijalošku situaciju čine osobe koje razgovaraju o bitnim problemima čovjeka, s humanističkim motivom i svrhom, zbog čovjeka. U temelju svakog dijaloga stoje određene pretpostavke. Svijest o ontološkoj nedovršenosti i nesavršenosti čovjeka i činjenica da je gnoseološki ograničen potiče ga da traga za istinom uz pomoć drugih ljudi. To su filozofske pretpostavke dijaloga. Činjenica da se u dijaloškoj situaciji radi o susretu čovjeka s čovjekom i da je njegov uvjet priznavanje dostojanstva ljudske osobe, da je nužna nesuglasnost u mišljenju sugovornika, implicira antropološke pretpostavke dijaloga. Trpeljivost, strpljivost, iskrenost, čestitost, nesigurnost u posjedovanje apsolutne istine, hrabrost, povjerenje i poštivanje sugovornika, psihološke su pretpostavke dijaloga. Dijalog kao neposredan društveni odnos pretpostavlja slobodne, ravnopravne, jednake i odgovorne sugovornike, što je govor o sociološkim pretpostavkama dijaloga. Sve navedene pretpostavke zaživjele su u analiziranim dokumentima značajno, manje ili više eksplicitno, ali su doktrinarno prioritetne uvijek religijske pretpostavke njegove, neupitno polazište s kojeg Crkva stupa u dijalog sa svijetom. Bit njihovu čini transcendentni humanizam, koji ne smatra proturječjem govor o čovjekovom dostojanstvu i njegom heteronomiju, dapače, ona tek daje autentičnu dimenziju čovjekom dostojanstvu. Dijalog Crkve sa svijetom uvijek ima svoju doktrinamo prioritetnu, univerzalnu svrhu, »ponudu božanskih dobara što ih je od Boga Crkva primila za svijet«, koja postoji, bar implicitno, u svim analiziranim dokumentima, ali koja ne umanjuje važnost drugih ciljeva dijaloga, na ostalim razinama njegovim.Persons who talk about essential human problems make a dialogical situation, with a humanistic motif and purpose, because of man. There are creating presumptions in the basis of any dialogue. A man is aware of human ontological incompleteness and imperfection, so the fact that he is gnoseologically limited encourages him to search for truth with the assistance of other people. These are philosophical presumptions of any dialogue. A dialogue implies the fact of encounter of man with man. This condition is the acknowledgement of human dignity, as well as necessity of disagreement between the interlocutors, which implies anthropological conditions of the dialogue. Psychological presumptions of the dialogue are: tolerance, patience, sincerity, honesty, insecurity in possesity the absolute truth, courage, confidence and respect for the interlocators. The dialogue as an immediate social relation hypothesizes free, equal and responsible interlocutors; sociologically speaking those would also be conditions of the dialogue.
All these presumptions significantly exist in analysed documents, more or less explicitly, but its religious presumptions have always had doctrinal priority, uninterrogative point from which the Church starts its communication with the world Transcendental humanism which is supposed to be its essence, does not consider the expression of human dignity and his heteronomy to be opposed The dialogue of the Church with the world has always had its doctrinal priority, universal purpose »the offer of divine goods Church had been given from God«, that exist, at least implicitly, in all of the analysed documents, but which does not diminish the importance of other dialogical aims, and its other levels as well
UNKIRCHLlCHE RELlGIOSITiT IN KROATIEN
Tema ovog rada jest necrkvena religioznost, područje sociologije
religije kojem je u Hrvatskoj do sada posvećeno malo pozornosti.
U procesu formiranja novih teorijskih koncepata, novih definicija temeljnih
pojmova i primjene novih metoda, osnovni orijentir treba biti
konkretni socio-kulturni i povijesni kontekst, uz punu svijest o svim
njegovim relevantnim specifičnostima. Taj put će biti neizvjestan i
dug jer su postojeći koncepti, tehnike i pojmovi prilagođeni istraživanju
crkvene religioznosti, a relevantni svjetski koncepti primjenjivi
samo na socio-kulturni kontekst razvijenih pluralističkih društava.
Stoga će u toj početnoj fazi osnovni posao biti prikupljanje podataka
i njihovo usustavljivanje te sociološka deskripcija zajednica.The main topic in this paper is non-ecclesiastical religiousness, a
field of sociology of religion which has in Croatia so far been given
little attention. In the process of forming new theoretical concepts,
new definitions of basic concepts and the application of new methods,
the main landmark should be the actual socio-cultural and historical
context, with complete awareness of all its relevant specific
features. Treading along this path will be uncertain and will take long
because the existing concepts, techniques and terms are applicable
only for the socio-cultural context of developed pluralist societies.
Therefore, in this initial phase, the main task will be gathering data
and their systematization as well as sociological description of communities.Vorliegende Arbeit widmet sich dem Thema unkirchlicher Religiositat,
einem Teilbereich der Religionssoziologie, dem in Kroatien
bislang wenig Aufmerksamkeit entgegengebracht wurde. Die Formulierung
neuer theoretischer Konzepte und neuer Definitionen
von Grundbegriffen sowie die Anwendung neuer Methoden rnussen
sich am konkreten sozio-kulturellen und geschichtlichen Kontext
orientieren und sich dabei seiner relevanten Spezifika voli bewul3t
sein. Dies ist ein langer Weg von ungewissem Verlauf, da bestehende
Konzepte, Techniken und Begriffe der Erforschung kirchlicher
Heliqiosttat angepal3t sind, wahrend mal3gebliche Konzepte der
internationalen Forschung nur auf den sozio-kulturellen Kontext
entwickelter pluralistischer Gesellschaften anwendbar sind. Daher
wird in der Anfangsphase die Hauptaufgabe darin bestehen, Daten
zu sammein und zu systematisieren und eine soziologische Beschreibung
der unkirchlichen Glaubensgemeinden zu geben