Religinio pilietiškumo plėtra nuolatinio mokymosi ir suaugusiųjų ugdymo požiūriu

LTStraipsnyje nagrinėjamos religingumo ir pilietiškumo socialinių konstruktų sąsajos. Religingumas siejamas su prigimties, kognityvine, individuacijos, inkultūracijos ir socializacijos raida. Pilietiškumas šių raidų požiūriu laikomas sudėtingiausiu veiksniu. Straipsnyje parodoma, kad asmenybės raidos etapai ir galutinis tikslas - aktyvaus ir atsakingo piliečio atskleidimas - numano religingumo ir pilietiškumo konstruktų sutapimus ir skirtumus. Turint omenyje religinio ugdymo daugiamatiškumą nuolatinio lavinimo požiūriu, siekiama atskleisti tuos religinio pilietiškumo ypatumus, kurie galimi tik susiformavus kritiškam, atsakingam, socialiai atviram mąstymui bei atitinkamoms komunikacijos praktikoms. Straipsnio tikslas yra apibrėžti pilietiškumo ir religingumo konstruktų sąsajas suaugusiųjų ugdymo požiūriu. [Iš leidinio]Reikšminiai žodžiai: Religingumas; Politinis ir socialinis pilietiškumas; Prigimtis; Kognityvumas; Individuacija; Socializacija; Inkultūracija; Nuolatinis mokymasis; Suaugusiųjų mokymasis; Religinis pilietiškumas; Continuous learning; Adult education; Religious citizenship.

ENThe aim of this article is to analyse relations between the constructs of religiosity and citizenship. According to Wayne Hudson, religious citizenship can be defined in several different ways. There is a nation state definition according to which religious citizenship is the citizenship which your nation state allows you to exercise in religious matters, e.g. under your nation state's constitution. Alternatively, there is a civil society definition according to which religious citizenship is the citizenship which citizens exercise as religious persons in the civic sphere. A more contemporary approach, however, theorises religious citizenship in terms of the rights of persons as well as in terms of their more specific rights as citizens of a nation state, a civil society, an international community, or other relevant domain. Religiosity is related to the development of person's cognitive, individual, incultural and social skills. Citizenship in this case is considered to be the most complicated factor. The article argues that the development of personality and its goal (to become an active and reasonable citizen) implies similarities and differences between the constructs of religiosity and citizenship. Having in mind multidimensional religious education, the peculiarities of religious citizenship that are possible when critical, reasonable, socially open thinking and corresponding communicative practices are developed have been discussed. It has been concluded that religious citizenship cannot be understood without the processes of cognitivity, individuation, inculturisation and socialisation. Cognitivity means that a person rejects the attachment to anthropomorphic symbols. He becomes responsible as a citizen and as a religious person. Individuation means that a person understands himself as an individual, understands other people, and becomes tolerant.Inculturization means that a person protects his traditions, he is willing to understand and study them. That is the precondition for the development of confidence. Socialisation cannot be understood without common rituals and practices, without a skill to use cultural symbols. Religiosity discusses socialisation as the ability to involve in religious communities, as a development of as much as possible effective confidence and cooperation and the stimulation of all forms of hope and motivation. Conception of development of religious citizenship is related with understanding differences of polity, policy, and politics. The social citizenship is analysed in the article and the possibilities of educating the skills and attitudes of social citizenship are discussed. The post-Enlightenment presumption that secular and sacred realms should and could be isolated, with political activity uncontrolled by scriptural prescription, was probably never feasible and certainly is not now in those countries (like Lithuania) where religion plays a major role in political and social life. This realisation seems to demand a reconsideration of theories of citizenship and the erstwhile national constitution of rights and obligations. Law and civic belonging will need to be re-constituted according to multi-faith rather than secular principles. So today religious citizenship can be characterised as one of the citizenships persons may exercise in a specific community, within a nation state, nationally, internationally, or globally. It involves rights which individuals have, capacities they may exercise in specific contexts, and obligations that they accordingly acquire - to other persons, to their neighbours, to other groups, to other citizens of their nation state, to humanity in general. [From the publication]