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El-Zuma Cemetery. Click here to sign up. Download Free PDF. Journal for Southeast European Anthropology, vol. Irina Stahl. A short summary of this paper. Communist Impact on Religion in Romania. Klaus Roth and Milena Benovska eds. Klaus Roth Munich Co-editor: Prof. Editorial assistant: Tomislav Helebrant M. Ethnologia Balkanica is a refereed journal. Languages of publication: English, French, German.
Contributions must be supplied with an abstract in English. The sculpture depicts a mother holding a child and gazing at their lost homeland, Ionia. The sculpture emphatically expresses the nostalgia for the lost homeland and the hope of return, which characterized the first generation of the Asia Minor refugees.
Multiple national and international data- bases and reports provided the information necessary for an investigation of religious practices and beliefs following the collapse of the communist regime. An historical re- view provided the needed background and base for comparison of the extent and type of impact the communist government had on religion.
The evidence supported the conclu- sion that communist restrictions did little more than force religious practice out of the public space, despite its atheistic ideology and its harsh treatment of believers.
Religious practices and beliefs, however, survived and have progressively prospered, reclaiming visibility in the public space after the end of communist rule. Introduction Based on its atheist ideology, the communist regime repressed religion in Roma- nia for over 40 years. The regime systematically discouraged religious practices and beliefs, which it labelled retrograde in an attempt to weaken or eliminate religious institutions, which were considered a threat because of their potential role in mobilizing the people.
Insight into current religious practice in Romania after the removal of the communist regime is best provided by a look, no mat- ter how cursory, at the extent of religious belief and practice prior to the com- munist takeover of the nation and the restrictions placed on religious expression by the regime. The Christian faith first appeared in the 3rd—4th centuries A. By the end of the first millennium A. Despite the presence of the Is- lamic faith for several hundred years on the northern, western and southern re- gions of what is now Romania, the ancient regions of Transylvania, Wallachia and Moldavia remained steadfastly Christian into the modern era.
It showed Following World War II, in , communists seized control of Romania af- ter the forced abdication of the monarch. From onwards, religion was the target of attacks designed to weaken its role in the society, reduce its influence with the people and limit its public practice. Though considered retrograde, religious activities were tolerated contrary to what happened in other communist countries such as Russia, Albania and Bulgaria , churches were not closed and liturgical services continued although limited to the confines of Church grounds.
By accepting collaboration with the regime, the Church was able to avoid obliteration but not persecution Chi- rot Undesirable or oppositional members of the clergy were forci- bly retired or imprisoned Caravia Foreign missionaries were expelled. All religious associations were outlawed. Major Orthodox feasts were banned or converted into public secular holidays. The secret police established a special department charged with observ- ing religious ceremonies and identifying persons opposed to the official ideol- ogy Stan, Turcescu To avoid public censure and demotion, people in prominent positions avoided being seen attending church.
Baptisms and religious marriage cer- emonies, however, continued and were sometimes conducted in private homes. Most priests did not wear their tradi- tional beards, for the same reason. In addition, the Resurrection Mass was permitted to continue as were major Saint Days.
Saint Dimitrie the New, for instance, continued to be celebrated each year. Faithful from all over the country attended the service at the Patriarchal cathedral and waited in line to reach the exhibited relics. Bucharest, the capital city, served as an example to the rest of the country and generally experienced heavier restrictions than elsewhere.
Seven others were removed from their original locations and were obstructed from public view by newly constructed buildings Stoica et al. These repressive measures continued until the political changes which occurred in Thus, it is not possible to report quantitative data for this period. However, immediately following the end of the communist regime, three censuses were taken , , and Each collected data regarding religious affiliation.
In the first of these, only three years post-communist rule, 99 percent of the population re- ported a religious identification Methodology The stated purpose of this research was to determine to what extent commu- nist rule had an impact on the religious beliefs and practices of Romanians. To accomplish this goal multiple databases and reports taken after were re- viewed.
Databases were combined in a meta-analytic method in order to get a longitudinal view of the same phenomenon. Meta-analytic methods1 have some 1 Data sets collected by various means and with similar but not identical methods or ques- tions may be combined to develop larger sample sizes for analysis or to develop longitudi- nal patterns not available with a single, one-time data sampling. By combining data from more than one sample over time, it is possible to see changes and trends, or patterns.
However, despite these shortcomings, the method has proven valuable as it al- lows for a retrospective longitudinal study of multiple surveys and reports with sufficiently large and inclusive data bases Chan, Arvey 79— Addition- ally, meta-analysis of existing data sources is cost effective and provides for an array of materials which might not normally be readily available. This current study consisted of an evaluation of twelve data sources from national and international surveys and reports spanning the years from to and comprises the central basis of this examination.
In some instances, similar questions from dif- ferent surveys on related topics were combined to form a larger cluster of re- sponses for the purpose of examination. Results are stated in simple percentage values accompanied by graphic rep- resentation for ease of comparison.
When percentage differences of three or more points were found, the difference was considered statistically significant due to sample sizes. In these sections, specific statistics, unique only to the individual section, are discussed in greater detail whenever necessary. Procedures for these analyses are ex- plained in methodological notes under the charts. The accent in this study is on quantitative data. However, the themes chosen from the quantita- tive data are difficult, if not impossible, to grasp through the qualitative method which focusses on individuals.
Qualitative elements, dominant in other studies, are summarized and mentioned whenever relevant. The interesting Pew Research Center report, Religious Belief and National belonging in Central and Eastern Europe, released after the accomplishment of this article, on May 10, , has not been included in the research. Methodological note: Church attendance refers to the attendance of regular religious services and other religious events holidays. Findings The data has been divided into two sections for analysis and discussion.
By presenting the results in this manner, it is possible to determine if religious practices and religious beliefs are consistent. Religious practices The percentage of Romanians who participate in religious services or events monthly, or more frequently, has remained constant at approximately 46 per- cent over the ten-year time span surveyed Figure 1.
Although the percentage of participants remained unchanged, the weekly frequency of attendance has decreased from 27 percent to 22 percent between and This is a sta- tistically significant decline in frequency. Noteworthy is the percentage of Ro- manians who rarely or never participate, which has also declined from a high of 21 percent in to 18 percent in This finding is also statistically signif- icant.
These data suggest that more people are taking part in religious services and events, but perhaps on a less frequent basis than ten years earlier.
The analysis of related data from to provided interesting infor- mation about the gender differences in participation in religious activities Fig- ure 2. Women were found to be significantly more likely to participate in re- ligious services and events than men, and the data reveal that women attended such activities at rates not statistically different in when compared to the year For , the figures refer to religious ser- vices other than weddings, funerals and baptisms.
There was an increase in male participation in such events and services of nearly 8 percent Figure 2. Again, this was statistically significant and when combined with the statistically significant increase in males who offer prayer an increase of 6. These findings are consistent with the contents of Figure 5 and Figure 6. Prayer has remained an important part of life for both men and women.
Be- tween ninety-five and ninety-seven percent of Romanians reported offering up prayers Figure 3 and Figure 4.
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