Elyutina Marina Eduardovna, Doctor of sociological sciences, professor, head of sub-department of sociology of social work, Saratov State University (building 7, 120 Bolshya Kazachya street, Saratov, Russia), E-mail: email@example.com
Ufimtseva Ekaterina Igorevna, Candidate of sociological sciences, associate professor, sub-department of sociology of social work, Saratov State University (building 7, 120 Bolshya Kazachya street, Saratov, Russia), E-mail: firstname.lastname@example.org
Background. The heuristic potential of the generational approach to religious socialization is far from exhausted. It provides an opportunity to study the risks of dissonance, as well as forms of solidarity of different generations, which in some way complements the idea of religious socialization. The purpose of this article is to determine the resource features of religious socialization from the perspective of generational approach.
Materials and methods. The paper uses a secondary analysis of the data of mass sociological surveys of the USSR population of 1960–1980, devoted to the study of the nature, degree and factors of religiosity of Soviet citizens, as well as a secondary analysis of the data of qualitative studies of the 1990–2000-ies, describing the features of religious socialization of Russians in the Soviet period.
Results. The study identified the resource features of religious socialization of the last pre-Soviet generation (1900–1917 years of birth) and the first Soviet generation (1920–1940 years of birth) of Russians; considered the strategy of the use of state, family resources, opportunities of youth and children’s associations in the process of religious socialization of the Soviet generations.
Conclusions. According to the results of the study, in the Soviet society there was a localization of early religious socialization within the family. The main subject of religious socialization in Soviet society was the generation of Russians born in the pre-revolutionary period. Religious socialization of Soviet citizens was inherent in intrapersonal, intra-family, inter-institutional ambivalence, coping strategies which have become socio-cultural capital for the religious socialization of successive generations of Russians.
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