چكيده لاتين :
Introduction
The problem this study was to address, with regard to the significance of religion in Iran, diversity and pluralism which have existed in religiosity as a social- humanistic affair itself, and changes that have taken place in quality of religiosity in recent years, was typology of religiosity. Types of religiosity challenge the dual context of being religious or not in this arena. Indeed, this study, accepting the presupposition that religiosity is varied, diverse and instable issue and out of duality of being religiousness or not, tried to investigate most common types of religiosity and their frequency distribution among youth in Isfahan, regardless of looking through its reasons (emergence of different typology of religiosity). This study was done among the youth in Isfahan. However, in order to obtain the distribution of religiosity in the target population, a list of types of religiosity and their characteristics was needed. This list can be provided in two ways: 1. studying the existing previous literature; 2. Qualitative exploratory study.
This study was to address the following questions:
1. What are different types of religiosity among youth in Isfahan?
2. How can studies done on typology of religiosity inside the context of Iran be criticized?
3. What is a proper logical rationale for typology of religiosity?
Theoretical Framework: The first step in understanding a phenomenon is to define its subject matter. Thus, in what follows, components as well as concept of religiosity are defined.
1. Typology: Bailey believes classification is defined as categorizing creatures and phenomena into groups, categories, and classes based on their similarities (Bailey, 1994, p. 10). Typology is a method of classifying events, actions, and things into distinctive groups. The aim of typology is generally identifying similarities, patternizing them, and specifying the relationship among patterns in a wide range of varieties and differences based on accepted and identical criteria. Two main features differentiate typology from major classifications. Typology is concept-centered and criterion-oriented (Bailey, 1994, p. 12). In other words, a conceptual criterion differentiates and distinguishes typologies from each other. Also, a study of typology should generally have the following characteristics:
A: Ways of typology: a general and logical framework upon which the study is based;
B. Typology of what, whom; subject matter of typology: what category is addressed by typology;
C. Method of typology: a method through which typology is specified;
D. Pattern of Typology: how many types study of typology has reached to and how they are interpreted;
E. Criteria of typology: based on what criteria identified types have been differentiated;
2. Religiosity: religiosity, in general terms, is having religious efforts in a way that attitudes, tendencies, and actions of an individual are influenced. It can also be stated that religiosity is having religious concerns (ShojaeeZand, 1384, p. 4). Religiosity is considered as being religious and having religious commitment as well (Serajzadeh, 1384, p. 59).
Materials and Methods
The present study made use of deductive and inductive methods for studying typology and quantitative and qualitative methods for investigating typology of religiosity. In other words, this study was to answer its questions using mixed method research design. To achieve this goal, quantitative and qualitative methods were mixed in a form of one methodology or a multi-phase study (Tashakkori & Teddlie, 2003).
Concerning the type of mixed method research design, this study used sequential mixed method. However, based on Tashakkori & Teddlie (2003), it can precisely be stated that the study applied two qualitative and quantitative methods in terms of methodology (cf. Mohammadpour, 1389, p. 76). Therefore, Two steps can be predicted in the study: quantitative and qualitative. These two steps were used sequentially. On the other hand, in terms of typology, this study followed two inductions and one deduction. Two inductions used in this study were 1) induction of typologies done in Iran; 2) religious induction of actors to identify their religiosity. This study was based on grounded theory in terms of qualitative framework. To collect qualitative data, interview was used. Interviews were carried out semi-structurally. In terms of sampling, like other qualitative researches, it was based on purposive sampling technique. To analyze data in the framework of grounded theory, based on Strauss & Corbin (1385), findings were open-coded (deriving basic concepts), axial-coded (deriving major categories) and selective- coded (defining core categories- final) and core categories (eight types of religiosity) were identified.
After conducting interviews and passing the induction phase of the study, based on analysis of interviews and identification of types of religiosity, we proceeded to deductive phase of the study. In this phase, it was tried to define and operationalize the identified types obtained through qualitative interviews, prepare a measurement scale and measure the status of obtained types among the given population.
To do so, in the form of survey, types were quantitatively investigated and studied by means of questionnaires. The unit of analysis and observation in this study was the individual himself (Saie, 1387, p.93-94). This study was done in Isfahan. To have a sample representative of the population, it was tried to have classified random sampling proportional to population of each of 14 districts of the city. To determine the size of the sample, a pilot test was administered and 321 participants were selected using Cochran’s formula.
Discussion of Results & Conclusions
In this part, findings of the study are briefly explained in two parts of qualitative and quantitative.
A. Qualitative Findings:
Following three-phase analysis and codification of qualitative interviews eight types of religiosity were identified.
1. Devotional: the type of religiosity in which individuals make their utmost effort to do Vajib (obligatory) acts like saying prayers and fasting and emphasize having commitment to them.
2. Ritualistic: in this type, religious person tends and makes especial efforts to take part in group acts like saying congregational prayers (Salat-al-Jama’at) in mosques and other religious places.
3. Feqhi: the type of religiosity in which people have especial commitment to imitate Ahkam and ancillaries of the faith from their Marja.
4. Self referentional: the religiosity of those who largely care about individuality and self-recognition. This group interprets religion based on their own interpretation and subsequently accept some instructions, components and ahkam of the religion selectively and put aside the others.
5. Pure heart: This group considers religiosity an inner affair and put emphasis on having pure intention and character. And this satisfies their religiosity.
6. Moralistic: A type of religiosity whose followers lay emphasis on morals, humanity, general conscience among all, wellness and peaceful coexistence.
7. Tavassoli: religiosity of those who consistently resort to Prophets and Imams and ask them their needs and desires;
8. Synthetic: a type of religiosity in which individuals are active seekers who curiously search religions,sects and mystical trends and look for something new besides their previous established religion.
B. Quantitative Findings:
Based on the results, from the total sample size (n=317), in 16.7% of participants, ritualistic religiosity, in 15.5%, Feqhi religiosity, in 14.8%, moralistic religiosity, in 11.7%, pure heart religiosity, 11.4%, Tavassoli religiosity, in 9.8%, self-referential religiosity, and in 5.7% synthetic religiosity are more prominent.
Consequently, two clusters of religiosity were identified using cluster analysis. In the first cluster, Total religiosity, 189 (59%) of youth including four types of Devotional, Ritualistic, Feqhi and Tavassoli were placed. In second cluster, namely, self-recognition religiosity which consists of Self referentional, pure heart, moralistic religiosity, 128 (41%) of the participants were grouped.
It should be explained that although true religiosity initially specified larger proportion of youth to itself, slow rather serious movement of self-recognition followers is prominent and worth investigating. It indicates a change in social and cultural structure of society in general and youth in Isfahan in particular.
