Elbasani 2015, стр. 340, "Another crucial dimension of the post-Communist format of secularism is the imprint of decades of Communist-style propaganda in the perceptions and practices of Muslim believers. Almost everywhere in the post-Communist world, forced Communist-style modernization and eviction of religion from the public arena, has led to a certain secularization of the society and a sharp decline in religious practice. Post-Communist citizens seem to embrace religion more as an aspect of ethnic and social identity rather than a belief in the doctrines of a particular organized spiritual community. This is reflected in the gap between the great number of Albanians who choose to identify with religion and the few who attend religious services and serve religious commandments: 98% of Albanians respond that they belong to one of the religious communities; but only 5.5% attend weekly religious services and 50% only celebrate religious ceremonies during poignant moments in life such as birth, marriage and death (University of Oslo 2013). Additionally, post-Communist Albanians appear strongly committed to institutional arrangements that confine religion strictly within the private sphere—away from state institutions, schools, the arts and the public sphere more generally (ibid). Such secular attitudes show that post-Communist citizens are in general little receptive to concepts of religion as a coherent corpus of beliefs and dogmas collectively managed by a body of legitimate holders of knowledge, and even less receptive to rigid orthodox prescriptions thereof.". Elbasani, Arolda (јун 2015). „Islam and Democracy at the Fringes of Europe: The Role of Useful Historical Legacies”. Politics and Religion (на језику: енглески). 8 (2): 334—357. ISSN1755-0483. doi:10.1017/S1755048315000012. Приступљено 17. 6. 2024.CS1 одржавање: Формат датума (веза)
Elbasani 2015, стр. 340, "Another crucial dimension of the post-Communist format of secularism is the imprint of decades of Communist-style propaganda in the perceptions and practices of Muslim believers. Almost everywhere in the post-Communist world, forced Communist-style modernization and eviction of religion from the public arena, has led to a certain secularization of the society and a sharp decline in religious practice. Post-Communist citizens seem to embrace religion more as an aspect of ethnic and social identity rather than a belief in the doctrines of a particular organized spiritual community. This is reflected in the gap between the great number of Albanians who choose to identify with religion and the few who attend religious services and serve religious commandments: 98% of Albanians respond that they belong to one of the religious communities; but only 5.5% attend weekly religious services and 50% only celebrate religious ceremonies during poignant moments in life such as birth, marriage and death (University of Oslo 2013). Additionally, post-Communist Albanians appear strongly committed to institutional arrangements that confine religion strictly within the private sphere—away from state institutions, schools, the arts and the public sphere more generally (ibid). Such secular attitudes show that post-Communist citizens are in general little receptive to concepts of religion as a coherent corpus of beliefs and dogmas collectively managed by a body of legitimate holders of knowledge, and even less receptive to rigid orthodox prescriptions thereof.". Elbasani, Arolda (јун 2015). „Islam and Democracy at the Fringes of Europe: The Role of Useful Historical Legacies”. Politics and Religion (на језику: енглески). 8 (2): 334—357. ISSN1755-0483. doi:10.1017/S1755048315000012. Приступљено 17. 6. 2024.CS1 одржавање: Формат датума (веза)
Elbasani 2015, стр. 340, "Another crucial dimension of the post-Communist format of secularism is the imprint of decades of Communist-style propaganda in the perceptions and practices of Muslim believers. Almost everywhere in the post-Communist world, forced Communist-style modernization and eviction of religion from the public arena, has led to a certain secularization of the society and a sharp decline in religious practice. Post-Communist citizens seem to embrace religion more as an aspect of ethnic and social identity rather than a belief in the doctrines of a particular organized spiritual community. This is reflected in the gap between the great number of Albanians who choose to identify with religion and the few who attend religious services and serve religious commandments: 98% of Albanians respond that they belong to one of the religious communities; but only 5.5% attend weekly religious services and 50% only celebrate religious ceremonies during poignant moments in life such as birth, marriage and death (University of Oslo 2013). Additionally, post-Communist Albanians appear strongly committed to institutional arrangements that confine religion strictly within the private sphere—away from state institutions, schools, the arts and the public sphere more generally (ibid). Such secular attitudes show that post-Communist citizens are in general little receptive to concepts of religion as a coherent corpus of beliefs and dogmas collectively managed by a body of legitimate holders of knowledge, and even less receptive to rigid orthodox prescriptions thereof.". Elbasani, Arolda (јун 2015). „Islam and Democracy at the Fringes of Europe: The Role of Useful Historical Legacies”. Politics and Religion (на језику: енглески). 8 (2): 334—357. ISSN1755-0483. doi:10.1017/S1755048315000012. Приступљено 17. 6. 2024.CS1 одржавање: Формат датума (веза)
