Although research shows a general decrease in religiosity in Western societies, religious transmission still seems to be a poorly studied phenomenon, especially in Italy. We do not know much about the dynamics of socialisation that take place in the family and the main factors that determine the success or failure of religious transmission from one generation to the next. Yet, the family context represents the first agency of socialisation to religion, from an early age, through experiences with parents, grandparents and relatives. On the other hand, in the age of religious diversification, the migration factor is becoming increasingly crucial for national religious landscapes. Nevertheless, religious transmission in foreign families and the impact of migration on family religiosity are still little studied. This contribution presents some research perspectives that have emerged from a wide-ranging survey, still in progress, on intergenerational transmission of religion in Catholic, Muslim and Orthodox families in Italy.

Research shows that Italians’ religiosity is in constant decline. Religious literacy, individual and collective practice, participation in rituals, faith’s transmission and symbols’ sharing seem to be following a slow but inexorable downward trend. Catholic communities are being depopulated and churches are emptying out. These phenomena, already emerging in those generations born during the economic boom, seem to have a greater impact on younger generations: the decline of Catholicism as a socio‐cultural phenomenon is characterising our era. Despite those general trends, young generations are not merely abandoning their faith. Even if faith has lost its social function, young Catholics in Italy often cultivate it on an individual level, between the autonomous search for their own spiritual path and the reproduction of forms of high religiosity derived from the family. In some cases, the younger generations show a renewed religiosity, stronger and more secure than that of their parents, which may sometimes involve them in a path of Catholicism’s rediscovery. The article presents and discusses results on highly religious young Catholics deriving from empirical research on intergenerational religious transmission in Italian families, which has been conducted through focus groups and in‐depth interviews between 2020 and 2022.

Religions and religiosities are among the various social life spheres being affected by medical and political measures imposed during the health emergency. Involving a wide range of daily life dimensions and intertwining with fundamental aspects of individual and social existence, restrictions hit religions and religiosities in all those spaces where they find expression in our contemporary era. Pandemic restraints induced changes in the use of different public spaces: from school to home, from workplaces to places of worship, from prisons to squares, from hospitals to cemeteries. This also concerned the way religiosity could be performed, lived and shared in everyday life, for communities, families and individuals. In particular, during the pandemic, the role of religious environments became, once again, a place of material as well as spiritual support for migrants. And in this perspective, young people, i.e., second generations, played a prominent role, regaining prestige and recognition from adults. In fact, from being perceived as “far from religion and on the road to secularization”, as one interviewee said, young people have been able to show how it is possible to reinterpret religion in emigration, without abandoning religious values. This paper discusses the results of preliminary research on the topic conducted in the first phase of the pandemic in Turin, a city that, for its history of immigration and consolidated presence of Muslim, Catholic and Orthodox communities, is an emblematic case of the Italian multicultural context.

The normative framework is one of the constitutive edges of state regulation of religion. It contributes to the configuration of different forms of relations between state and religions. This can be observed in at least three areas. First, in the way the state defines religion. Second, in the way it recognises and legislates its relationship with different religions. Finally, in the rules it establishes for confessional institutions and actors at different levels of social life (education, health, prisons, etc.). In this article, we propose to comparatively analyse the national legal systems that regulate religion in Italy and Argentina, with special emphasis on the equal or differentiated treatment of different religions. The policies of recognition and integration of religious minorities find in the normative framework an empowering or limiting factor, depending on the national context. Although both countries share a dominant Catholic matrix, their historical developments and legal formats present contrasts that project different scenarios of religious governance, which we will try to elucidate.