Abstract
The culturally rich diverse space of Central Europe is reflected in its landscapes. The religious landscape especially portrays the long lasting and sometimes surprisingly still strong feelings of belonging to a certain religious group. The religious landscape of Slovakia is a good textbook example how various Christian and historically Jewish identities inhabit small pieces of the world. These communities have to find ways of precisely defining facets of mutual respect, discovering a certain level of freedom for public expression of own identity and maintain channels for social interaction. The relationships in individual communities always reflected interdenominational relationships and the politics of higher levels. Most relationships in communities of Slovakia and Central Europe reflect the historical experiences of the Counter-Reformation, ReCatholization, relationships between Christians and Jews and most recently secularization. Sometimes there were limited possibilities for identity expression, such as the architecture of non-Catholic denominations. These peculiarities had different spatial imprints at the micro-level of individual villages or towns and also at regional and national levels. I outline the major ways of identity expression with special focus on Slovakia’s main denominations within the framework of symbiosis as a way of living together under shared temporal and spatial, or political, social, and cultural circumstances. Important is the religious diversity of the population, historically and today. The main denominational differences are explained in symbols, the architectural of church buildings, cemeteries and tombstone forms. Many symbolical expressions have global meanings and distribution (the cross), while others have roots peculiar to Central Europe.
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Notes
- 1.
There are several decades in history of Slovakia where the political situation stimulated hostility of clergy between various denominations. For example P. Kónya states (Kónya 2010: 63) that at the end of seventeenth century in time of culminating Counter-Reformation in Austrian Kingdom, “Lutheran ministers, doomed to live at the periphery were always under the threat, attacks and humiliation from the authorities, Catholic clergy and soldiers.” Other historically salient events were conflicts and hostility against Jewish communities during WW II. In recent history, very peculiar were conflicts between Greek Catholics and Orthodox Church in 1990s in many communities in Eastern Slovakia. Greek Catholic Church was banned in 1950–1968 and its property was overtaken by Orthodox Church. After the ban came to an end in 1968, and especially after political changes in 1990, conflict based on discrepancies in ownership of land and estates became an inter-denominational issue. Beňušková (2004: 114) provides an example from Ladomírová (northeastern Slovakia) where conflict started as a Greek –Catholic parish was owner of a parcel on which there was a path to an Orthodox Church. Representatives of the Greek Catholi parish, as owner, demolished an historical Orthodox gate on this path. Conflict was broadcasted in national TV and especially influenced people in confessionally mixed marriages and caused arguments in families.
- 2.
The Patent of Toleration issued by the emperor Joseph II in 1781 removed discrimination against non-Catholic denominations (Lutherans, Reformed Church, Orthodox Churches, and Jews) in Habsburg lands (including today’s Slovakia). Non-Catholics were allowed to conduct their services freely, organize congregations in communities with at least 100 families and built their houses of prayer, however, with several architectural restrictions (no main entrance on street, no belfry and bells) and so on. From the point of view of civil rights Protestants and Orthodox became equal citizens to Catholics, although from the religious point of view, these denominations were just “tolerated” and the Catholicism still preserved its status of a state church (Bartl 2002: 320).
- 3.
- 4.
Index of Ethnic Fractionalism was used by Yeoh (2003: 28). The index values varies from 0 to 1, where 0 represent completely homogeneous region and 1 represents completely heterogeneous region.
- 5.
Besides a church, a common liturgical place is frequently regarded as a house of mourning, which is respectively a place for rituals in a communal cemetery. In many towns and cities, it does not exclusively belong to a church, but rather is a building in secular (municipal) property, where funeral rites of other churches or civil funerals are also performed).
- 6.
Spindle square are types of squares (especially in Slovakia) whose groundplan resembles a spindle. It is broadest in the center and is narrowing towards both sides. In the broadest parts of a square the most important churches were built in mentioned towns.
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The author gratefully acknowledges that the chapter was carried out under VEGA Scientific Research Agency Grant Nr. 1/0562/12 and APVV-00818-12.
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Majo, J. (2015). Symbiosis in Diversity: The Specific Character of Slovakia’s Religious Landscape. In: Brunn, S. (eds) The Changing World Religion Map. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-9376-6_21
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