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Socijalni prostor i transnacionalni socijalni prostor: kako istraživati kariku koja nedostaje?
Get PDFProliferation of research and publishing on transnational social space (TSS) and transnational social field (TSF) in the last two decades indicates that the issues concerning social ties across the boundaries of nation-states have been getting more
prevalent since the so-called transnational turn in social sciences and migration studies in particular. However, the concepts which ought to accurately cover relevant phenomena concerning the spatial composition of social ties and actors across the
national boundaries diverge greatly and show that the concepts based on similar or even same terminology demonstrate different understandings of space, social ties and their connection. It is impossible to redefine social spaces and TSSs without multiplying their meanings and creating further confusion about the boundaries and inference of these terms. That is why the authors of this paper attempt to identify areas which contain the connecting points between the concepts and theories on social space as a physical expression of social relations, and the concepts and theories of TSS. The authors also emphasise the areas in theorising about social space and TSS which deserve a special attention in future research endeavours to explain the spatial configuration of social positioning and of social relations in particular empirical cases, in order to contribute to (future) harmonisation of at least some social science terminology and concepts. Finally, in order to achieve some discipline in treatises of social space and TSS, this paper suggests a “procedure” which could be implemented prior to the employment of existing terms and concepts in a study of a particular socio-spatial phenomenon, reaching across borders of nation-states.Proliferacija istraživanja i objavljivanja o transnacionalnom socijalnom prostoru (TSP) i transnacionalnom socijalnom polju u posljednjim dvama desetljećima ukazuje na to da pitanja društvenih veza preko granica nacija-država sve više prevladavaju, počevši od tzv. transnacionalnog obrata u društvenim znanostima i, naročito, migracijskim studijama. Ipak, koncepti koji bi trebali precizno pokriti relevantne fenomene koji se tiču prostornog sastava društvenih veza i aktera preko nacionalnih granica dosta se razlikuju i pokazuju da koncepti utemeljeni na sličnoj ili istoj terminologiji izražavaju različita shvaćanja prostora, društvenih veza i njihove povezanosti. Nemoguće je redefinirati socijalne prostore i TSP-ove bez umnažanja njihovih značenja i stvaranja daljnje zbrke oko granica i smisla tih pojmova. Zato autori ovoga rada nastoje identificirati područja koja sadrže spojnice između koncepata i teorija o socijalnom prostoru kao fizičkom izražavanju društvenih odnosa te koncepata i teorija TSP-a. Autori također naglašavaju područja teoretiziranja o socijalnom prostoru i TSP-u koja zaslužuju posebnu pažnju u budućim istraživačkim nastojanjima da se objasni prostorna konfiguracija društvenog pozicioniranja i društvenih odnosa u pojedinim empirijskim slučajevima, kako bi se doprinijelo (budućoj) usklađenosti barem dijela društvenoznanstvene terminologije i koncepata. Konačno, kako bi se postiglo više discipline u raspravama o socijalnom prostoru i TSP-u, ovaj rad predlaže „postupak“ koji bi se mogao provesti prije upotrebe postojećih pojmova i koncepata u proučavanju određenog društveno-prostornog fenomena koji se proteže preko granica nacija-država
Immigrants from Bosnia and Herzegovina in Croatia: A Sense of Belonging and Acceptance in the New Social Environment
Get PDFAccording to the 2011 census, among the 584,947 people born abroad who live in Croatia 70 per cent were born in Bosnia and Herzegovina (B&H). With the aim of determining the perception of acceptance and sense of belonging to the new social environment, i.e. the City of Zagreb and Croatia, this paper presents the results of empirical research conducted on judgemental/purposive sample (N = 301) of adult Croatian citizens born in B&H and living in Zagreb-Sesvete. The results suggest that, on average, the immigrants from B&H feel very accepted in the local community, and their origin is not an obstacle to acceptance and adaptation to the social environment. They also cherish their relationships with neighbours. Furthermore, they show a higher level of sense of belonging to the city and the country in which they live as opposed to the country of origin.Po popisu iz 2011 je bilo na Hrvaškem med 584.947 osebami rojenih izven Hrvaške kar 70 odstotkov rojenih v Bosni in Hercegovini. Prispevek govori prav o njih ter o njihovi percepciji sprejema in občutja pripadnosti v novem okolju – to je v Mestu Zagreb. Raziskava je zajela 301 osebo odraslih državljanov Hrvaške, rojenih v Bosni in Hercegovini, živečih v zagrebški mestni četrti Sesvete. Rezultati analize so pokazali, da se priseljenci iz Bosne in Hercegovine v povprečju počutijo zelo sprejete v okolju in njihovo prostorsko poreklo ni ovira pri vključevanju v družbo. Zelo negujejo medsosedske odnose, še posebej pa kažejo visoko stopnjo pripadnosti mestu Zagreb in državi, v kateri živijo, kot pa državi, iz katere so se priselili
A sociodemographic profile of the participants in the Croatian Islands' Birth Cohort Study (CRIBS)
Get PDFU radu je predstavljen sociodemografski profil sudionica u Kohortnoj studiji rođenih na istočnojadranskim otocima (CRIBS), prvoj longitudinalnoj studiji u Hrvatskoj koja prati trudnice i njihovu djecu do navršene dvije godine života. Uzorak čini 286 trudnica (145 s otoka Brača i Hvara te 141 trudnica s kopna). Cilj je ove studije: 1) opisati glavna obilježja CRIBS uzorka, 2) usporediti uzorak s općom hrvatskom populacijom, 3) analizirati razlike među sudionicama u projektu CRIBS s obzirom na mjesto stanovanja (otoci vs. kopno) i tip obitelji u kojoj žive (nuklearna vs. proširena obitelj). U usporedbi s ženama s kopna otočanke su češće višerotkinje i češće završavaju samo srednju školu, dok većina žena na kopnu ima fakultetsko obrazovanje. Prevladavanje različitih tipova obitelji značajno se razlikuje između otoka i kopna, otočanke žive u proširenim obiteljima i imaju niže prosječne prihode kućanstava.This paper presents the socio-demographic profile of participants in the Croatian Islands' Birth Cohort Study (CRIBS), the first longitudinal study in Croatia to follow pregnant women and their children up to the age of two. The sample consisted of 286 pregnant women (145 from the islands of Brač and Hvar, and 141 from the mainland). The study aimed to: 1) summarise the main characteristics of the CRIBS study sample; 2) compare the sample with the general population of Croatia; 3) analyse the differences between the CRIBS participants according to place of residence (islands vs. mainland) and family type (nuclear vs. extended family). In comparison with women from the mainland, islander women had more often given birth to more than one child and finished only secondary school, while most of the women from the mainland had university degree. The prevalence of different family types also significantly differed between the islands and mainland, with islanders living in extended families and having lower average household income
Migration from Bosnia and Herzegovina to Croatia: Migration patterns of immigrants in Zagreb
Get PDFPrema popisima stanovništva od 1948. među stanovnicima Hrvatske rođenima u inozemstvu najviše je doseljenih iz Bosne i Hercegovine (BiH). U radu se analiziraju migracijski tokovi između Bosne i Hercegovine i Hrvatske u posljednjih šezdeset godina te demografski podaci o doseljenicima u Republiku Hrvatsku iz Bosne i Hercegovine, što se dodatno podupire rezultatima istraživanja „Utjecaj doseljavanja iz Bosne i Hercegovine na socio-demografski razvoj hrvatskih urbanih regija“. Anketno istraživanje provedeno je 2014. u Sesvetama, „doseljeničkoj“ gradskoj četvrti Zagreba, na prosudbenom uzorku stanovnika Hrvatske starijih od 18 godina rođenih u Bosni i Hercegovini. U radu se donose rezultati vezani uz njihovu migracijsku povijest (vrijeme i motivi iseljavanja, mjesto odakle su se doselili i ranije migracijsko iskustvo te namjera o trajnom ostanku u Hrvatskoj) te odabrane transnacionalne aktivnosti. Provedene analize ukupnog iseljavanja iz Bosne i Hercegovine upućuju na postojanje dvaju osnovnih motiva doseljavanja u Hrvatsku: do kraja 1980-ih migracije su prvenstveno bile potaknute ekonomskom nerazvijenošću zemlje podrijetla, dok se 1990-ih mijenja migracijski obrazac te umjesto radnih dominiraju prisilne migracije uzrokovane ratom u BiH. Ispitanici u istraživanju u najvećoj su se proporciji u Hrvatsku doselili u 1990-ima te su u najvećem udjelu etnički Hrvati, a gotovo svi imaju hrvatsko državljanstvo. Gotovo dvije trećine ispitanika (63,1%) do konačnog preseljenja u Hrvatsku nije imalo nikakvo migracijsko iskustvo, a preko 90% namjerava trajno ostati živjeti u Hrvatskoj. Rezultati istraživanja pokazuju aktivne transnacionalne veze doseljenika koje pripadaju društvenoj i kulturnoj kategoriji aktivnosti.The 2011 population census recorded 4,290,612 residents of Croatia among which 584,947 or 13.7% were born abroad. Even though the most of them were born in Bosnia and Herzegovina (70% or 409,357) no research was conducted about this significant group of immigrants. This paper analyses the migration flows between Bosnia and Herzegovina and Croatia during the last 60 years, especially focusing on demographic data available from diverse secondary sources and data on migra-tion history and transnational activities obtained through empirical study “The Effects of Immigration from Bosnia and Herzegovina on the Sociodemographic Development of Croatian Urban Areas”. The survey was conducted in 2014 in Sesvete, district of City of Zagreb on a judgemental/purposive sample of 301 adult Croatian residents born in Bosnia and Herzegovina.
Historical events (especially war) and economic developments had the influence on the number of immigrants as well as their motivation and decision to move from Bosnia and Hercegovina to Croatia. The data obtained through secondary sources and the results of conducted survey confirmed the shift in dominant migration patterns during three periods. First period, after the WWII until beginning of 1990s, indicated mostly labour migration where the migrations from Bosnia and Herzegovina to Croatia were mostly driven by economic underdevelopment of the country of origin and directed towards Croatian commercial and industrial centres. In the first half of 1990s the change of socio-political system (breakup of the former federal state) and the war in Croatia and Bosnia and Herzegovina induced significant forced migrations directed towards Croatia. After the end of the war and due to the consequences of armed conflict effecting the contemporary socioeconomic and political development of Bosnia and Herzegovina, a part of its citizens who were temporary settled in Croatia (as labour migrants or refugees) or elsewhere abroad, decided not to move back to Bosnia and Herzegovina but permanently stay in or move to Croatia. This was followed by the new period of migration driven (again) mostly by economic reasons complemented by general social situation and advanced unfavourable demographic processes in Bosnia and Hercegovina. These conditions stimulated the citizens of Bosnia and Hercegovina to migrate more frequently to other, economically more developed countries (Germany, Austria) effecting significantly the number of immigrants from Bosnia and Herzegovina in Croatia.
The respondents included in empirical research are mostly Croats by ethnic affiliation (93.4%) and 99% of them have Croatian citizenship. In the highest proportion they migrated to Croatia during the 1990s. The results showed statistically significant correlation between the area of Bosnia and Herzegovina from where they moved to Croatia and the period of migration (the most numerous migrations were recorded from the area of the contemporary Republika Srpska). Three most frequent reasons of migration were war destruction (41.5%), economic reasons (33.2%) and family reasons (13%). Almost two thirds of respondents (63.1%) had no prior migration experience and more than 90% plan to stay permanently in Croatia. The study also confirmed significant social and transnational activities of immigrants. However, these respondents cannot be considered as the “typical migrants” since they largely share language, culture and tradition of receiving society which presents a favourable environment for their legal/political, socioeconomic and sociocultural integration
Anthropometric measurements of Hvar islanders and changes in secular trend of height – evidence from the village of Gdinj
Get PDFThe aim of this study was to compare the data on height of Hvar islanders collected from two transversal studies (1978/1979 and during the 1994). The first field research covered a total of 935 inhabitants of the island (484 males and 451 females) aged between 20 and 72 years, from five villages of the western part (Dol, Vrbanj, Svirče, Vrisnik, Pitve) and four villages of the eastern part of the island of Hvar (Poljica, Zastražišće, Gdinj, Bogomolje). The second field research was carried out in 1994 that enrolled total of 189 participants (82 males and 107 females) from the villages Dol, Vrbanj, Svirče, Zastražišće, Gdinj and Bogomolje. Comparison of data on Hvar adults since these two periods demonstrated a secular increase in average height for females and males in all investigated villages except in the village of Gdinj. Negative secular trend in village of Gdinj was observed for both female and male inhabitants. Possible explanation for this trend could be the specific migratory patterns and traditional practice of endogamy
Minority status effect: ethnic distance and attitudes towards ethnic minorities in Eastern Croatia and Vojvodina
Get PDFDifferent social statuses of three groups: Croats from Eastern Croatia (ethnic majority), Croats from Vojvodina (ethnic minority) and Serbs from Eastern Croatia (ethnic minority) and the country-specific legislative frameworks referring to ethnic minority rights are taken as the starting point in this paper aiming to identify the differences between these groups in expressing specific ethnic attitudes and social distance towards members of ethnic/national minorities. The paper is based on the survey data collected in 2013 (N = 1431) in eastern Croatia (Slavonia) and north Serbia (Vojvodina). Along with the modified Bogardus social distance scale, several measuring scales have been employed to analyse the attitudes expressed towards ethnic minorities (ethnocentrism scale, ethnic minority threat perception scale, ethnic exclusionism scale and Serbian minority rights perception scale). Series of bivariate analyses yielded several significant results: 1)Croats in the status of ethnic majority to the greatest extent perceive ethnic minorities as threat, support to the most the activities that exclude members of ethnic minorities from everyday social life, they especially stand out in diminishing of the importance of special rights of Serbian ethnic minority in Croatia, and express the strongest ethnic distance towards Serbs; 2) Serbs from Croatia, in the status of ethnic minority, most oppose the exclusionist attitudes towards ethnic minorities, particularly emphasize the importance of realization of the rights of the Serbian national minority in Croatia but express the strongest ethnic distance towards Croats and members of other ethnic minorities in Croatia; and 3) Croats from Serbia, in the status of ethnic minority, to the lowest extent incline towards ethnocentric attitudes and express lowest social distance towards members of the constituent peoples of former Yugoslavia in the status of ethnic minorities. The obtained results are interpreted within the context of threat perception theory and the results of other studies in the field of sociology of ethnic relations
Settlement of German Protestant Families in the Slavonian Military Frontier in the 18th and Early 19th Centuries
Get PDFOdjeci reformacije u Vojnoj krajini na području Hrvatske u 16. stoljeću bili su slabi. U Karlovcu kao glavnoj utvrdi Hrvatske krajine nalazio se protestantski propovjednik koji se brinuo o malobrojnim pripadnicima evangeličke vjeroispovijesti koji su uglavnom dolazili iz redova časnika austrijsko-njemačkog podrijetla ili su bili pripadnici njemačkih vojnih posada. Imajući u vidu slabu zastupljenost vjeroispovijesti proizašlih iz reformacije na vojnokrajiškom području tijekom 16. i 17. stoljeća, autorica se u radu usredotočuje na postupnu promjenu te situacije krajem 18. i u 19. stoljeću u novonastalim dijelovima Vojne krajine, od Slavonije preko Banata do Erdelja. Na tom području, koje je nakon velikog rata s Osmanlijama krajem 17. stoljeća postalo dio proširene habsburške vojne zone, tijekom 18. stoljeća dolazi do velikih upravnih, demografskih, crkveno-konfesionalnih i gospodarskih promjena. Autoričino se istraživanje fokusira na migracije i plansko naseljavanje u slavonsko-srijemskom dijelu Vojne krajine koje se provodilo radi održavanja funkcionalnosti vojnokrajiškog sustava. U okviru intenzivnih i brojnih migracija na području slavonsko-srijemskih pukovnija tijekom 18. i 19. stoljeća naseljavanje obitelji protestantskih vjeroispovijesti (angesiedlete accatholische Familien) bilo je uglavnom usmjereno prema srijemskom dijelu Vojne krajine, osobito na područje Petrovaradinske pukovnije. Kao što je pokazao C. B. Hietzinger u svojoj knjizi Statistik der Militärgränze (1817. – 1823.), broj pripadnika protestantske vjeroispovijesti na području Vojne krajine početkom 19. stoljeća bio je višestruko manji u usporedbi s prevladavajućim katoličkim i pravoslavnim stanovništvom. Uzimajući u obzir zakonski okvir i odredbe koje su regulirale naseljavanje protestanata u Vojnu krajinu, u radu se, na temelju izvornoga arhivskoga gradiva i usporedbom s već objavljenim podacima, prikazuju razlozi, okolnosti i tijek naseljavanja protestantskih obitelji, njihovo podrijetlo i uvjeti pod kojima su naseljavani. Pritom se opisuju njihove materijalne prilike u novoj sredini, mogućnosti obavljanja vjerskih obreda, odnos stanovništva većinskih vjeroispovijesti prema njima te njihove građanske i vjerske slobode u Slavonskoj vojnoj krajini.The effects of the Reformation in the Military Frontier on the territory of Croatia in the 16th century were weak. There was a Protestant preacher in Karlovac, the main stronghold of the Croatian Military Frontier, who took care of the few members of the Evangelical confession that were mostly officers of Austrian-German descent or were members of the German military garrisons. Bearing in mind the poor representation of confessions arising from the Reformation in the Military Frontier during the 16th and 17th centuries, the author focuses on the gradual change of this practice at the end of the 18th and during the 19th century which took place in the newly created sections of the Military Frontier, from Slavonia to Banat and Transylvania. This area, which became part of the expanded Habsburg military zone after the war with the Ottomans at the end of the 17th century, was the location of great administrative, demographic, ecclesiastical and confessional, and economic changes during the 18th century. The paper focuses on migrations and planned settlement in the Slavonia-Srijem part of the Military Frontier that was carried out in order to maintain a functional Military Frontier system. As part of the intense and numerous migrations in the Slavonia-Srijem regiment areas during the 18th and 19th centuries, the settlement of Protestant families was mainly centred around the Srijem part of the border, especially the Petrovaradin regiment. The number of Protestants in the Military Frontier during the early 19th century, as shown by Hietzinger in his book Statistik der Militärgränze (1817 – 1823), was several times smaller in comparison to the prevailing Catholic and Orthodox population. Taking into account the legal framework and provisions regulating the settlement of Protestants in the Military Frontier, and based on original archive material and the comparison with the published data, the paper presents the course of settling of Protestant families, their origin, socio-demographic characteristics, the conditions of their settlement and the attitude of the authorities and the local population towards them. The paper describes their material circumstances in the new environment, the possibilities of performing religious ceremonies, the attitude of the population of majority confessions towards them, and their civil and religious freedoms at the Slavonian border.
The research for this paper is based on written historical sources from the Slavonian general command which are stored in the Croatian State Archives in Zagreb. This material includes various documents created by the general command administration of the Slavonia-Srijem Military Frontier, which acted as a kind of provincial government in this area. The fund is part of the period from 1701 to 1848 and consists of 162 boxes of documents and 126 books. The analysed material, written exclusively in German language and script, documents the immigration and certain issues from everyday lives of “non-Catholic” families settled at the Slavonian border. It consists mostly of letters from the Aulic War Council to the Slavonian general command or command of the Petrovaradin, Brod and Gradiška regiment and Šajkaš battalion, as well as the canton commands of the same names. This includes orders for the main command of the Petrovaradin regiment, tables with the list of immigrants in the Military Frontier, and plans for their accommodation. The conducted research is focused on the decisions and plans of state authorities related to the settlement of Protestant families, but also on the implementation of these plans.
The research suggests that members of confessions derived from the Reformation are referred to with the general term “non-Catholic” or “non-Catholic families” (akatholische/accatholische Familien, acatholische Reichs-Colonisten) in the analysed documents. This term applied exclusively to members of confessional denominations derived from the reformation, both to evangelicals and Calvinists. Occasionally, the documents provide a more precise description of the religion as “evangelical/Augsburg confessions/religion” (evangelische/augsburgische Konfession/Glaubensbekenntnis/Religion) or “reformed/Helvetic religion” (reformirte/helvetische Religion). Since the 1840s, phrases such as “Protestant families, Protestants” (protestantische Familien, Protestanten) are used for families of reformed denominations in the sources.
It is clear from analysing the material that most of the total immigration to the Croatia-Slavonia Military Frontier occurred up to the middle of the 18th century. However, this process continued after that period as well, particularly in the Slavonia frontier, which was still poorly populated in the middle of the 18th century and provided enough land for new settlers. In the period from 1776 to 1785, over 400 families arrived from the Ottoman and Venetian-Dalmatian regions, and most of them settled in the Petrovaradin regiment. The next wave of settlements occurred during the Austro-Turkish War, from 1788 to 1791, when almost 900 families relocated from Ottoman territory, most of them settling in the area of the Petrovaradin regiment (Kaser, 1997/II: 43–44).
The Reformation did not spread in the Croatia-Slavonia Military Frontier and it did not have a major impact among the population; in fact, the frontiersmen of the Karlovac and Varaždin Generalate fought against the spread of Reformation in the interior countries of the Austria, and also fought in the Thirty Years’ War as part of the imperial Catholic forces. The few Protestants who had settled there received, based on the same principle as Orthodox believers, protection for their religious beliefs in the Military Frontier (Hietzinger, 1817/I: 246). Following the adoption of the Patent of Toleration of Joseph II in 1781, the attitude towards the settlement of Protestant families in the Slavonian Military Frontier also changed. Religious freedoms and the relationships among members of different confessions were regulated by various additional provisions. Thus, in 1788, a number of circular letters were published for all the Succession Countries in which the possibility of transitioning from a non-Catholic to Catholic faith is discussed, and details for terms of divorce of non-Catholics are described in cases when one of the partners converts to Catholicism, as well as the conditions for entering into a new marriage.
There were two dominant directions for immigration into the Slavonic Military Frontier. The first direction was the one from the German Empire and the Central European parts of the Habsburg Monarchy to its south-eastern areas, under the supervision of the central authorities in Vienna and the military authorities in the Frontier. The reasons for emigration are typically associated with overpopulation, lack of available land, poor socioeconomic or social status (urban poor, convicts promised amnesty) and unfavourable conditions for entrepreneurial activity, especially craftsmanship. The largest number of German colonists was settled in the German-Banat borderland, i.e. in the German-Banat canton. For example, in 1790, three transports of German colonists arrived from Alsace, Lothringia, Swabia, Württemberg and Baden numbering 1921 persons, including Protestant families. Colonists from the Rhineland also settled in the German-Banat canton, as well as the Petrovaradin regiment (Vaniček, 1875/III: 65).
The second migration route, which originated in Ottoman or Venetian territory, brought much more immigrants to the Slavonian Military Frontier. Taking into account only the period of the war with the Ottomans (1788–1791), 564 migrant families moved to the area of the Petrovaradin canton.
Although there are no preserved personal data in the sources for all those that the state settled, the transports of immigrants from the German Empire and Hungary to Banat in the early 1790s, which were in part also directed towards Srijem and Slavonia and passed through Petrovaradin, can be analysed based on the preserved tables in the Slavonian General Command fund. Of the six preserved lists for 1790 and 1791, two tables from July1791 are particularly important sources of demographic and socioeconomic data on evangelical settlers designated for settling on the ley (praedium) near Pazova. One of the tables contains a list of 11 Protestant families, with a total of 63 members, who headed to Petrovaradin without money or material resources to settle in Srijem. Another table contains a list of 8 families, with a total of 45 members, who had some money at their disposal. Based on data from the tables, the age and sex of the immigrants, their marital status, occupation, place of origin and their property/legal situation can be analysed. All these families were Protestant, more precisely Evangelicals, except for one Calvinist family. They were originally from various places in Württemberg. The analysis of the data from the tables revealed that most of them were simple nuclear families with an average of 3.2 underage children. The average age was 38.3 years for men, and 38.1 years for women. These were mature men and women, most of whom worked in agriculture and could be expected to contribute to the maintenance of the border system in economic and military terms.
The conditions under which immigrants from German countries were settled changed over time and depended on the destination and whether they were being settled on the communal state, private estates or the Military Frontier area. However, all migration waves with a destination in the Military Frontier had the same military and economic purpose: from the state’s point of view it was important to settle those immigrants who could independently survive on the lands given to them, and if necessary, join the Frontier’s military units. The constant need for fresh recruits in the regiments necessitated repeated migrations of military-capable population into the area of the Military Frontier
Cultural Capital and Educational Inequality in Croatia, Germany and Denmark: A Comparative Analysis of the PISA 2009 Data
Get PDFPolazeći od Bourdieuove teorije kulturne i socijalne reprodukcije, u radu se želi ispitati povezanost socioekonomskog porijekla, kulturnog kapitala i školskog postignuća u tri nacionalna obrazovna sustava: hrvatskom, njemačkom i danskom. Provedene analize temelje se na podacima prikupljenima PISA 2009 istraživanjem (N(H)=4 994; N(Nj)=4 979; N(D)=5 924). Primjenom regresijske analize ispituje se da li i u kojoj mjeri socioekonomsko porijeklo učenika utječe na rezultat iz prirodoslovne pismenosti, čini li to posredstvom kulturnog kapitala, te jesu li učinci kulturnog kapitala veći za učenike nižeg ili višeg socioekonomskog statusa. Dobiveni rezultati pokazuju da postoji pozitivna veza između socioekonomskog statusa i rezultata iz prirodoslovne pismenosti u sve tri zemlje te da je ova veza razmjerno najjača u Njemačkoj. Kulturni kapital učenika u sve tri zemlje posreduje učinak obiteljskog socioekonomskog statusa na rezultat iz prirodoslovne pismenosti, iako odnosi ovih varijabli značajno variraju između hrvatskih, njemačkih i danskih učenika. Interakcijski efekti socioekonomskog statusa i kulturnog kapitala zabilježeni su kod njemačkih i danskih učenika, kod kojih se obrasci obrazovnog isključivanja odvijaju primarno kroz utjelovljene kulturne dispozicije.Starting from Bourdieu's theory of cultural and social reproduction, the paper seeks to examine the relationship between socioeconomic background, cultural capital and academic achievement in three national educational systems: Croatian, German and Danish. The analyses are based on PISA 2009 survey data (N(C)=4 994; N(G)=4 979; N(D)=5 924). Regression analyses were performed in order to examine the effects of students’ socioeconomic background on their scientific literacy, the mediation of this relationship by cultural capital, and the effects of cultural capital for students of lower or higher socioeconomic status. The results indicate a positive correlation between students’ socioeconomic status and scientific literacy in all three countries, with the correlation strength in German students’ sample being the highest. Cultural capital of students in all three countries mediates the effect of family’s socioeconomic status on scientific literacy, although the mediator effects vary significantly between the Croatian, German and Danish students. Interaction effects of socioeconomic status and cultural capital are present in the German and Danish students’ samples, in which educational exclusion occurs primarily through embodied cultural dispositions
UDBA Files as a Problematic Object in the (Re)construction of Croatian National Identity
Get PDFAnalizom narativa o arhivu i arhivskoj građi koji se pojavljuju u javnom prostoru, u ovom se radu otkriva politička i ideološka razina povezana s politikom identiteta nasuprot naizgled neutralne pozicije arhiva kao institucije. Fokus je na proizvodnji emocija putem tih narativa koje sudjeluju u kolektivnom identifikacijskom procesu i antagoniziranju društvenog polja. U radu se razmatra na koji način proizvodnjom emocija (boli, patnje, ljubavi i mržnje) dosjei UDBE kao objekt narativa unutar javnog i političkog prostora sudjeluju u (re)konstruiranju hrvatskog nacionalnog identiteta (kolektivnog tijela), odnosno uspostavljanju konstitutivne norme sjećanja i povijesti. Putem emocija vrijednosno se označavaju identifikacijske oznake "jugoslavenstva" i "hrvatstva" uspostavljajući ih kao binarnu opoziciju te (re)artikulirajući Drugog ("neprijatelja") kao Jugoslavena ili komunjaru. Analiza pokazuje kako se u tom procesu konstruiraju i različite ideološke fantazme koje strukturiraju realnost.In this paper, an analysis of narratives about the archive and archival material in the public space uncovers the political and ideological layer connected to identity politics present in the archive, which is in opposition to the seemingly neutral position of the archive as an institution. The focus is on the production of emotions through these narratives, which participate in the collective identification process and which antagonize the social field. This paper examines how UDBA files, as objects of different narratives in public and political spaces, participate in (re)constructing Croatian national identity (as a collective body) and in creating constitutive norms of memory and history by producing emotions (pain, suffering, love, hate). Emotions are used to give value to the identification markers of "Yugoslavism" and "Croatism", thus establishing them as a binary opposition and (re)articulating the Other (the "enemy") as a "Yugoslav" or a "Commie". The analysis shows how in this process, various ideological fantasies that structure social reality are also constructed
Religiosity and Attitudes towards Immigrants in Croatia
Get PDFMigracije su postale goruće pitanje suvremenoga svijeta, a imigranti »inkarnacija autsajdera«. Sve učestalije naglašavanje njihove kulturne i pritom dominantno religijske različitosti od većinskoga stanovništva u zemljama primitka poticaj je za istraživanje povezanosti religije i migracija. U radu se na temelju empirijskog istraživanja stavova prema stranim radnicima u Hrvatskoj propituje postoji li povezanost između religioznosti i stavova prema imigrantima te religija kao simbolička granica prema imigrantima. U prvom dijelu rada problematizira se primarno sociološki pristup istraživanju povezanosti religije i imigracije. Potom se iznose i analiziraju rezultati istraživanja provedenoga s pomoću anketnoga upitnika na reprezentativnom uzorku od 1300 punoljetnih hrvatskih građana i građanki. Pritom se dovode u vezu dimenzije religioznosti (religijska samoidentifikacija, konfesionalna samoidentifikacija i religijska praksa), stav prema povezanosti religijskoga i nacionalnog identiteta i izražena društvena distanca prema pripadnicima drugih religija (nekatolicima), kao nezavisne varijable, s izraženim stavovima prema stranim (imigrantskim) radnicima. Pokazalo se da su sve tri istraživane dimenzije religioznosti statistički značajno povezane sa stavovima prema imigrantima, odnosno da su oni religiozniji i koji prakticiraju religiju skloniji izraziti veću društvenu distancu prema imigrantima i imigrante percipirati ponajprije kao kulturnu prijetnju. Također se pokazuje da su društvenu distancu prema imigrantima skloni izraziti oni koji imaju stav da su religijsko i nacionalno usko povezani, a osobito oni koji su skloni izraziti društvenu distancu prema pripadnicima drugih religija (nekatolicima).Migration has become a burning issue of the contemporary world, while immigrants are the “incarnation of outsiders”. Although research shows that most Europeans support open Europe, spreading moral panic is one of the more frequent responses to migration. Politicians and the media, especially those on the right and the far right side of the political spectrum, try to represent immigrants as a security problem and every other kind of problem for all, even potential, recipient countries. Xenophobophilia, i.e. the political exploitation of xenophobic tendencies in the general population, is on the rise together with xenophobia, which forms a kind of social perpetuum mobile of the third kind. The public discourse often associates immigrants coming from predominantly Islamic countries with terrorism, as if they were Islamists, thus instilling the fear of mass migration from the Islamic world and of possibly devastating Islamic influence on the Christian cultural foundations of contemporary immigration societies. In this context, the question of whether traditional immigration countries as well as new or potential ones are ready and able to face the contemporary challenges of religion. In essence, the dynamics of the relationship between immigrants and the receiving society and the need for its understanding make the issue of religion, among other factors, both complex and unavoidable in migration research. This connection was mainly observed either from the perspective of the sociology of migration or the sociology of religion, which determined the focus and aspect of linking the two phenomena. Therefore, this paper first offers a brief insight into previous sociological research from both perspectives, and then tries to pose the issue of sociological research of the relationship between religion and migration with a study conducted in Croatia on a representative sample of adult citizens.
An insight into theoretical and empirical research of this relationship shows that they are socially and historically determined in many facets. This is obvious in the differences in the topics that sociologists focus on and which arise from the social and historical context within which they are being explored. Contextual differences in multi-national research represent a problem for researchers, confronting them with theoretical limitations and methodological challenges. Problems of terminological ambiguities arise in these situations, which are further complicated by comparative research and the narrowing of theoretical and analytical focus on theories of competitive threat both on an individual and macro level. As the social and historical context in a way determines the subject and methodology of research, knowledge of it is important for the analysis and interpretation of research results. This is also observed in the research of symbolic boundaries towards immigrants and their possible transformation into social boundaries. When the relationship between symbolic and social boundaries is thought of in connection to contemporary mass migration, the symbolic boundaries are expressed in individual attitudes towards immigrants, and social boundaries can be recogvnised in the consequences of these attitudes: materialised in disorderly and poor living conditions in refugee settlements at the borders, fencing of state borders with walls and razor wire, formed in immigration policies, expressed in active resistance to the establishment of centres for asylum seekers in local communities, etc. In this context, where most of the immigrants come from predominantly Muslim countries to a predominantly Christian Europe, religion is seen as a symbolic boundary that needs to be the focus of research. Starting from this point of view, and from the fact that the importance of religion as a symbolic border, as well as other ethnic markers and cultural features, varies from society to society, Croatian society makes a good example for several reasons. Croatian society has a long history of multi-ethnicity and multi-confessionalism within multi-ethnic and multi-confessional states. In the past, ethnic differentiation primarily relied on religion as a cultural symbolic boundary, and in many respects it still does so. The transitional period and the new-found state independence were characterised by strong national homogenisation and a war at the end of the 20th century, and by joining the European Union, the population of the traditionally emigrant society was presented with the possibility of an even easier emigration, but the potential for an inflow of immigrants also increased.
Croatia’s state borders became more open than ever for bi-directional population migration, which raises the question of whether the symbolic and social boundaries followed the same transformation. In addition to answering this question and given the social context in which religiousness is strongly expressed, and the arrival of immigrants is more of a possibility than a reality, the main aim of the research was to try to determine whether some of the examined dimensions of religiosity (religious self-identification, confessional self-identification and religious practice) can be considered as predictors of Croatian citizens’ attitudes toward (potential) immigrants.
The empirical research using the survey method was conducted from June to September 2009 on a representative stratified sample of 1300 adult citizens of Croatia. In addition to socio-demographic characteristics of respondents and their self-estimated socio-economic status, used as independent control variables, and expressed political orientation of respondents as an additional control variable within the regression analysis, within the framework of the research from the wider survey questionnaire, the analysis uses instruments related to major independent measures, the dimensions of religiosity, instruments related to independent constructs, a measure describing the attitude of the relation between religious and national identity, and a measure describing the social distance towards religious groups, and instruments related to dependent constructs describing attitudes towards foreign (immigrant) workers.
In relation to the posited research questions of whether there is a connection between the examined dimensions of religiosity (religious self-identification, confessional self-identification and religious practice) as independent variables and attitudes towards foreign (immigrant) workers, the expressed social distance and the perception of threat of immigration, as dependent variables, a connection has been determined. Analysis of variance (ANOVA) determined statistically significant differences in average social distance towards foreign workers according to all three dimensions of religiosity. Respondents who self-identified as most religious, as “convinced believers”, express a statistically significantly greater social distance towards foreign workers than the “religious”, “unsure and indifferent” and “non-religious and opposing religions” respondents. Those who never attend church express a statistically significant smaller social distance towards foreign workers than those who attend it rarely, on a monthly or weekly basis, or even more frequently. Differences in confessional identification show that those without confessional affiliation are statistically significantly less likely to express social distance towards foreign workers than those that identified confessionally, i.e. Catholics and others.
Using the analysis of variance, statistically significant differences in average attitudes towards immigrant workers were determined and described by the factor construct of the sociocultural immigration threat, according to all three researched dimensions of religiosity. The results show that those who self-identified as “nonreligious and opposing religions” express a statistically significant lower degree of perceiving the sociocultural immigration threat than the “convinced believers” and “religious”. Those who never attend church perceive immigrants as less of a sociocultural threat than those who attend it rarely, on a monthly or weekly basis, or even more frequently, to a statistically significant degree. Differences in confessional identification show that those who identified as Catholics are statistically significantly more likely to view immigrants as a sociocultural threat than those without a confessional affiliation. When it comes to average attitudes towards immigrant workers described by the factor construct of the immigration socio-economic threat, analysis of variance found statistically significant differences only with respect to the religious self-identification of the respondents. The “religious” accept the views that describe this factor to a statistically significant greater extent than the “convinced believers” and the “unsure and indifferent”.
Finally, a hierarchical regression analysis of predicting social distance towards foreign (immigrant) workers has been carried out in four steps (models), with respect to the examined dimensions of religiosity, with respect to attitudes towards the connection of religious and national identity, and with respect to the expressed social distance towards members of other religions (non-Catholics), and with control for socio-demographic variables (gender, age and education) and variables of self-estimated socio-economic status and political orientation of respondents.
Religious self-identification within the first model (β = -0.118) proved to be a significant predictor, and the result suggests that those who identify as more religious are more inclined to express greater social distance towards foreign workers. After the inclusion of the other two religiosity indicators in the second model, religious practice and confessional self-identification, the result shows that those who identified as Catholics, unlike those who expressed that they do not belong to any confession, are more inclined to express a greater social distance towards foreign (immigrant) workers (β = -0.145). In the third model, a variable was added which describes attitudes to the connection between religious and national identity as a construct, which revealed that this variable contributes the most to the explanation of the dependent variable (β = 0.294), demonstrating that those who are more in agreement with the statements describing that construct tend to express greater social distance towards foreign workers. In the fourth regression model, explaining 49.3% of the variance of the criterion variable, the addition of the variable of social distance towards members of other religions (non-Catholics) explains an additional 32.7% of the variance, and this variable proves to be by far the most significant predictor (β = 0.644). From the results obtained, it follows that social distance towards foreign (immigrant) workers is more likely to be expressed by those who evaluate their socio-economic status as inferior, those who identified
themselves as Catholics, unlike those who expressed that they do not belong to any confession, those who hold the view that religious and national identities are closely related, and especially those who are inclined to express social distance to members of other religions (non-Catholics).
It is concluded that the researched dimensions of religiosity have been shown, as is the case in some other studies, as significant predictors of attitudes toward (potential) immigrants. In addition, since the respondents who identify themselves as more religious are more inclined to xenophobic attitudes than those who identified as less religious or non-religious, expressed religious identity, especially confessional identity, is shown to be a symbolic boundary towards (potential) immigrants in the Croatian society, and this is also indicated by the finding that those who accept the view that the religious and national identity are closely related and those who are inclined to express social distance to members of other religions (non-Catholics) tend to express a high social distance towards foreign (immigrant) workers. The results of the research also point to the validity of the assumption that highly expressed religiosity, especially confessional identification, points to a wider social and cultural identity to a large extent