The process of secularization in rural communes of Estonia and Latvia (1920–40). Case studies of lutheran–majority parishes
Date
2024-10-22
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Abstract
Väitekiri analüüsib Karel Dobbelaere ühiskondliku ja individuaalse sekulariseerumise kontseptsioonidele tuginedes sekulariseerumist Eesti ja Läti luterliku enamusega maapiirkondades 1920.-30. aastatel. Selleks vaadeldakse kirikuelu iseärasusi, individuaalset usupraktikat ning kiriku rolli kohalikus avalikus elus Haljala, Halliste, Jüri, Karuse, Varbla ja Vastseliina kihelkondades Eestis ning Jaunpiebalga, Gramzda, Rūjiena ja Tukumsi kihelkondades Lätis.
Selgus, et ilmalikud eluvaldkonnad, nagu majandus, kultuur ja poliitika olid uuritud kihelkondades suures osas väljunud kiriku kontrolli alt. Ent luteri vaimulikud olid jätkuvalt olulised avaliku elu tegelased ning religioossed tseremooniad kogukonnaelus pidulikel puhkudel kõrgelt hinnatud, eriti isamaaliste sündmuste puhul. Ainult mõnedes mahajäänud piirkondades mängis religioon kogukonnaelus endiselt olulist rolli, kuid sekulariseerumine oli sealgi hariduse, seltsielu ja massimeedia kaudu levima hakanud.
Valdav enamus inimesi pidas end kristlasteks ja jäi kiriku liikmeteks, järgis selle riitusi ja käis aeg-ajalt jumalateenistustel, eriti suurte pühade ajal. Institutsionaalse kiriku ja pastorite autoriteet oli aga languses ning nende usulised ja moraalsed juhised jäeti suures osas tähelepanuta, kui need olid vastuolus inimeste pragmaatiliste huvidega. Märkimisväärsed näited on pühapäeviti töötamine, kiriklike talituste arvu vähenemine pärast ilmaliku perekonnaseisu registreerimise kehtestamist ning viivitamine laste ristimisega.
Eesti puhul vaadeldakse ka 1923. aasta usuõpetuse rahvahääletuse tulemuste võimalikku kasutamist individuaalse sekulariseerumise mõõdupuuna. Ilmnes, et lisaks suhtumisele usku ja luteri kirikusse mõjutasid valimistulemusi ka valijate poliitilised eelistused.
The dissertation analyzes secularization in Estonian and Latvian rural areas with a Lutheran majority in 1920s-30s, drawing on Karel Dobbelaere`s conceptions of societal and individual secularization. For this purpose, religious life, individual religious practice and the role of the church in local public life are examined in Haljala, Halliste, Jüri, Karuse, Varbla and Vastseliina parishes in Estonia and in Jaunpiebalga, Gramzda, Rūjiena and Tukums parishes in Latvia. According to the findings, secular areas of life, such as economy, culture and politics, were largely out of the church's control in the studied parishes. However, Lutheran clergy continued to be important figures in public life, and religious ceremonies were highly valued in community life on festive occasions, especially patriotic events. Only in some backward areas did religion still play central role in community life, but even there secularization had begun to spread through education, social life, and the mass media. The vast majority of people considered themselves Christians and remained members of the church, followed its rites and occasionally attended services, especially during major holidays. However, the authority of the institutional church and pastors was in decline, and their religious and moral guidance was largely ignored when it conflicted with the people's pragmatic interests. Notable examples are working on Sundays, drop of church rites after the introduction of secular civil status registration, and the delay in baptizing children. In the case of Estonia, the possible use of the results of the 1923 referendum on religious instruction as a measure of individual secularization is also considered. It appeared that in addition to the attitude towards faith and the Lutheran Church, the political preferences of the voters also influenced the election results.
The dissertation analyzes secularization in Estonian and Latvian rural areas with a Lutheran majority in 1920s-30s, drawing on Karel Dobbelaere`s conceptions of societal and individual secularization. For this purpose, religious life, individual religious practice and the role of the church in local public life are examined in Haljala, Halliste, Jüri, Karuse, Varbla and Vastseliina parishes in Estonia and in Jaunpiebalga, Gramzda, Rūjiena and Tukums parishes in Latvia. According to the findings, secular areas of life, such as economy, culture and politics, were largely out of the church's control in the studied parishes. However, Lutheran clergy continued to be important figures in public life, and religious ceremonies were highly valued in community life on festive occasions, especially patriotic events. Only in some backward areas did religion still play central role in community life, but even there secularization had begun to spread through education, social life, and the mass media. The vast majority of people considered themselves Christians and remained members of the church, followed its rites and occasionally attended services, especially during major holidays. However, the authority of the institutional church and pastors was in decline, and their religious and moral guidance was largely ignored when it conflicted with the people's pragmatic interests. Notable examples are working on Sundays, drop of church rites after the introduction of secular civil status registration, and the delay in baptizing children. In the case of Estonia, the possible use of the results of the 1923 referendum on religious instruction as a measure of individual secularization is also considered. It appeared that in addition to the attitude towards faith and the Lutheran Church, the political preferences of the voters also influenced the election results.