The majority of crime is not detected by the police itself. Its work, if it is to be effective, depends heavily on the people’swillingness to cooperate with the police. The paper compares the degree of such cooperation between the Czech Republic and other European countries that participated on the ESS R 5 research and focuses on factors influencing the cooperation. Education, feelings of safety when walking alone in local areas after dark and satisfaction with police officers’ treatment allplay an important role in explaining people’swillingness to cooperate with the police. Further, results of the analyses show that the Czech Republic and other post -communist countries alike suffer from relatively low legitimacy of the police as well as low degree of public cooperation with this institution. Moreover, the data suggest that perceived legitimacy of the police is considerably influenced by public trust in it and perception of its transparency. However, these seem to be still relatively low in the Czech Republic., Eva Moravcová., and Obsahuje seznam literatury
The goal of the text is to analyze concordance between one’sreligion and a close relative’s estimation thereof. To establish the accuracy of parents’ estimates of their children’sreligion and vice versa, we ask the following question: what is the concordance of post-socialization beliefs about (un)successful transmission of religiosity between direct actors (parent/child)? We argue that the reliability of that estimate indicates the effectiveness of religious socialization. Socialization is not treated as a nonproblematic one-way process, but rather as a result of repeated mutual parent-child interactions and a host of other intervening factors (secondary socialization etc.) In this context, the level of estimate reliability is treated as an indicator of religious socialization and of the continuity of religious memory within family, which is viewed as a collective phenomenon. In other words, by imprinting values into one’s memory and worldview, the process of religious socialization shapes the ways one views the world and him/herself as well as the focus of his/her attention, or what is stored in his/her memory. Our project is conceptualized at an intersection of the theories of socialization and religious memory. Among the latter, we primarily rely on Jan Assmann’s conceptualization of memory. While many contemporary authors deal with issues of religious socialization, and some even with its links to memory, no investigations thus far have attempted to verify intergenerational transmission in terms of the reliability of mutual estimation of (non)religiousness between generations. The analyses are based on data from the KODINA 2015 survey which specifically complemented its main sample with a selection of respondents’ close relatives. This allows us to analyze a sample of parent-child dyads. Simple frequency tables revealed some effects of the accounting person’s generation on estimate concordance. Specifically, parents were much more likely to misjudge their children’s religiosity - to consider them Roman Catholic although the children themselves identified as nonbelievers. Logistic regression was used for more detailed analysis, which revealed that the discordance between parents’ and children’s estimates is not statistically significant and only a partial effect could be demonstrated in interaction with the estimating person’sreligiosity. In sum, we present three main findings: (1) close relatives estimate each other’sreligiosity relatively accurately. That indicates, as we argue, the importance of the socialization process. (2) Estimate accuracy depends on the estimating and estimated persons’ religiosities and combination thereof. This demonstrates the importance of continuity of (non)religious belief because lower estimate accuracy has been observed in discontinuity situations. (3) There was no statistically significant difference of estimates between generations, yet the relationship demonstrated in the case of the interaction is primarily notable in that Roman Catholic parents incorrectly estimated their nonbeliever children to be Roman Catholics as well., Jan Váně, Veronika Hásová., and Obsahuje použitou literaturu
The number of children in shared custody has been growing slowly in the CR. Today shared custody presents about 8 % of divorce cases with dependent children decided by courts. Despite this trend, there is a lack of research on how shared custody is practiced and experienced by Czech parents. The aim of this paper is to partially fill this gap. In the paper I ask how shared custody is related to the disruption of traditional gender ideology and performance of paternal and maternal roles and gender inequalities between partners. The analysis is based on 13 in-depth interviews with couples (mothers and fathers separately) who have shared custody. The analysis indicated that even if shared custody may be considered to be a tool for disrupting gender stereotypes and gender inequality between parents, it proved to be associated both with the confirmation and disruption of gender stereotypes associated with fatherhood and motherhood. While certain aspects of the practices and culture of shared custody are associated with “undoing gender”(especially regarding fatherhood), in other aspects it enhances and reproduces the gender power inequality between ex-partners and traditional expectations associated with parental roles., Marta Vohlídalová., and Obsahuje použitou literaturu