Lyutenko, I.V. (2024), “Sociocultural representations of native and non-native youth with unconventional religiosity (a sociological survey of students)”, Research Result. Sociology and Management, 10 (1), 40-53. DOI: 10.18413 ...

Òåêñò ñòàòüè íà ñàéòå æóðíàëà URL: https://rrsociology.ru/journal/article/3377/ (äàòà îáðàùåíèÿ 01.04.2024)

Abstract

The pertinence of studying the phenomenon of new (unconventional), religions and mystical teachings stems from a change in the religious landscape, which must be studied using new methodological and methodological developments of unconventional religiosity. The article considers the results of a sociological study of students in Moscow conducted by the Department of Ethnodemographic, Religious and Integration Processes of the IDI FNITS RAS in 2022. The object of the study is the student youth of Moscow. The article aims to consider the possible impact of students' unconventional religiosity on some sociocultural orientations. To implement the task, students were selected into typological groups “practitioners” and “non-practitioners” in terms of indicators of religious consciousness and religious behavior. The “Practitioners” Group selected students based on indicators of religious consciousness (belief in supernatural power, interest in Eastern, non-traditional religions and teachings, motivation of interest) and religious behavior (inclusion in the practice of these religions and teachings). Students in the “non-practicing” Group were selected according to indicators of religious consciousness (belief in supernatural strength, interest in Eastern, non-traditional religions and teachings, motivation of interest), but there is no indicator of religious behavior in this group. The students were divided into two groups. The first is students – local residents of the metropolis, the second group are migrant students. 53-54% of the surveyed students in groups were interested in Eastern, non-traditional religions and mystical teachings, In the group of local students, “practitioners” comprised 42%, “non-practitioners” – 58%. In the group of students-migrants there were 44% of “practitioners” and 56% of “non-practitioners”. In typological groups, “practitioners” in students of the microenvironment are more incorporated into the practice of these religions and teachings. In "practitioners" groups, the motivation for interest in Eastern and non-traditional religions is higher than in “non-practitioners” groups. The survey data recorded the manifestation of the impact of non-traditional religiosity of the respondent on some religious, national, ethno-confessional, migration orientations. In the field of interethnic relations, it was revealed that in the “practicing” groups, students are more tolerant to ethno-confessional marriages than in the “non-practicing” groups. In the religious sphere, it was revealed that by most indicators to religious organizations of traditional denominations, students in the “non-practicing” groups are more positive than “practitioners”. In the migration sphere, it was revealed that students in the “practitioners” groups are fewer potential emigrants, compared to the “non-practitioners” groups.