Pub Date : 2022-10-14DOI: 10.1163/2589742x-bja10012
Ivan Puga‐Gonzalez, David Voas, Lukasz Kiszkiel, R. J. Bacon, W. Wildman, K. Talmont-kaminski, F. Shults
This article presents a microsimulation that explores age, period, and cohort effects in the decline of religiosity in contemporary societies. The model implements a well-known and previously empirically validated theory of secularization that highlights the role of “fuzzy fidelity,” i.e., the percentage of a population whose religiosity is moderate (Voas 2009). Validation of the model involved comparing its simulation results to shifts in religiosity over 9 waves of the European Social Survey. Simulation experiments suggest that a cohort effect, based on weakened transmission of religiosity as a function of the social environment, appears to be the best explanation for secularization in the societies studied, both for the population as a whole and for the proportions of religious, fuzzy, and secular people.
{"title":"Modeling Fuzzy Fidelity: Using Microsimulation to Explore Age, Period, and Cohort Effects in Secularization","authors":"Ivan Puga‐Gonzalez, David Voas, Lukasz Kiszkiel, R. J. Bacon, W. Wildman, K. Talmont-kaminski, F. Shults","doi":"10.1163/2589742x-bja10012","DOIUrl":"https://doi.org/10.1163/2589742x-bja10012","url":null,"abstract":"\u0000This article presents a microsimulation that explores age, period, and cohort effects in the decline of religiosity in contemporary societies. The model implements a well-known and previously empirically validated theory of secularization that highlights the role of “fuzzy fidelity,” i.e., the percentage of a population whose religiosity is moderate (Voas 2009). Validation of the model involved comparing its simulation results to shifts in religiosity over 9 waves of the European Social Survey. Simulation experiments suggest that a cohort effect, based on weakened transmission of religiosity as a function of the social environment, appears to be the best explanation for secularization in the societies studied, both for the population as a whole and for the proportions of religious, fuzzy, and secular people.","PeriodicalId":73931,"journal":{"name":"Journal of religion and demography","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48211672","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01Epub Date: 2022-10-14DOI: 10.1163/2589742x-bja10015
Matthew Blanton
While Protestant and Evangelical groups started as small minorities in Latin America, they have recently experienced explosive growth and now make up a large proportion of the region's religious faithful. This unexpected shift led to a spate of scholarship speculating as to how the new Evangelical communities would impact society. Given the perennial concern over the health of democracy in Latin America, much of this work focused on how Evangelicals might differ from Catholics in terms of support for democratic values and civic participation. Some predicted that Evangelicals would be eager supporters of democracy and an active, positive force in the community. Others warned that Evangelicals were too focused on spiritual matters, which would lead to apathy and a passive acceptance of authoritarianism. This paper uses recent survey data from sixteen nations in Latin America to test these theories with the goal of answering the question: are Evangelicals a threat or godsend for democracy in Latin America?
{"title":"Threat or Godsend? Evangelicals and Democracy in Latin America.","authors":"Matthew Blanton","doi":"10.1163/2589742x-bja10015","DOIUrl":"10.1163/2589742x-bja10015","url":null,"abstract":"<p><p>While Protestant and Evangelical groups started as small minorities in Latin America, they have recently experienced explosive growth and now make up a large proportion of the region's religious faithful. This unexpected shift led to a spate of scholarship speculating as to how the new Evangelical communities would impact society. Given the perennial concern over the health of democracy in Latin America, much of this work focused on how Evangelicals might differ from Catholics in terms of support for democratic values and civic participation. Some predicted that Evangelicals would be eager supporters of democracy and an active, positive force in the community. Others warned that Evangelicals were too focused on spiritual matters, which would lead to apathy and a passive acceptance of authoritarianism. This paper uses recent survey data from sixteen nations in Latin America to test these theories with the goal of answering the question: are Evangelicals a threat or godsend for democracy in Latin America?</p>","PeriodicalId":73931,"journal":{"name":"Journal of religion and demography","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://www.ncbi.nlm.nih.gov/pmc/articles/PMC10434717/pdf/nihms-1904023.pdf","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"10382754","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-16DOI: 10.1163/2589742x-12347113
Justin E. Lane
This paper aims to explain patterns of Charismatic revival by utilizing a quantitative lens on church growth in Singapore during the mid-1900s. The research digitized and then analyzed data from the archives of the Methodist Church of Singapore between the years 1889 and 2012. The annual conference reports recorded several variables over this 123-year period such as church membership, baptisms, and professions of faith. In recent years, it also records the average Sunday attendance at each of 23 churches throughout Singapore. This paper presents a qualitative and quantitative analysis of the historical data and concludes that, in line with predictions from the cognitive science of religion (CSR), religious revival can serve to energize religious communities that are primarily reliant on rituals with high frequency and low-arousal (see Whitehouse 2004). Typically, high frequency and low-arousal rituals allow for high levels of consensus and social identification among large religious groups. However, as a byproduct of their high frequency and low-arousal, the repeated rituals are predicted to suffer from the effects of tedium, which lowers motivation for the information presented during the rituals and can have negative effects on group cohesion. The ethnographic and historical records investigated within the theory of Divergent Modes of Religiosity (DMR) have suggested that short bursts of reinvigoration can be used to revitalize motivation in doctrinal religions. While the data from Singapore’s Clock Tower Revival events in the 1970s suggest that such an event did occur, the DMR, as traditionally formulated, is unable to capture the dynamics of Singaporean Christian demographics because 1) it does not clearly account for the high number of converts who have entered the religion and 2) it cannot account for the sustained presence of high-arousal rituals in the Pentecostal and Charismatic churches in Singapore since the Clock Tower Revival. Demographic data from Singapore, in particular the Singaporean Methodist church, complicate CSR’s current approach to tedium because it appears that the religious communities in Singapore have not only sustained their motivation, they have grown since the initial revival period in the 1970s, suggesting that new amendments to our approach to tedium in doctrinal religions may be appropriate (Lane, 2021, 2019; Lane, Shults, & McCauley, 2019). As such, this paper discusses how the data from the Methodist church in Singapore are more easily explained through the use of a new approach toward understanding social cohesion in religions that relies on a cognitive (i.e., information processing) approach that links social and personal information schemas with rehearsal, memory, and personal experiences. The theory also aims to formulate its claims with sufficient specificity to be modeled in computer simulations (Lane 2018, 2013) to be further tested against other historical groups, which this paper discusses in regards
{"title":"Charismatic Christianity’s Impact on Growth and Revival in Singapore: The Case of the Methodist Church from 1889–2012","authors":"Justin E. Lane","doi":"10.1163/2589742x-12347113","DOIUrl":"https://doi.org/10.1163/2589742x-12347113","url":null,"abstract":"\u0000This paper aims to explain patterns of Charismatic revival by utilizing a quantitative lens on church growth in Singapore during the mid-1900s. The research digitized and then analyzed data from the archives of the Methodist Church of Singapore between the years 1889 and 2012. The annual conference reports recorded several variables over this 123-year period such as church membership, baptisms, and professions of faith. In recent years, it also records the average Sunday attendance at each of 23 churches throughout Singapore. This paper presents a qualitative and quantitative analysis of the historical data and concludes that, in line with predictions from the cognitive science of religion (CSR), religious revival can serve to energize religious communities that are primarily reliant on rituals with high frequency and low-arousal (see Whitehouse 2004). Typically, high frequency and low-arousal rituals allow for high levels of consensus and social identification among large religious groups. However, as a byproduct of their high frequency and low-arousal, the repeated rituals are predicted to suffer from the effects of tedium, which lowers motivation for the information presented during the rituals and can have negative effects on group cohesion. The ethnographic and historical records investigated within the theory of Divergent Modes of Religiosity (DMR) have suggested that short bursts of reinvigoration can be used to revitalize motivation in doctrinal religions. While the data from Singapore’s Clock Tower Revival events in the 1970s suggest that such an event did occur, the DMR, as traditionally formulated, is unable to capture the dynamics of Singaporean Christian demographics because 1) it does not clearly account for the high number of converts who have entered the religion and 2) it cannot account for the sustained presence of high-arousal rituals in the Pentecostal and Charismatic churches in Singapore since the Clock Tower Revival. Demographic data from Singapore, in particular the Singaporean Methodist church, complicate CSR’s current approach to tedium because it appears that the religious communities in Singapore have not only sustained their motivation, they have grown since the initial revival period in the 1970s, suggesting that new amendments to our approach to tedium in doctrinal religions may be appropriate (Lane, 2021, 2019; Lane, Shults, & McCauley, 2019). As such, this paper discusses how the data from the Methodist church in Singapore are more easily explained through the use of a new approach toward understanding social cohesion in religions that relies on a cognitive (i.e., information processing) approach that links social and personal information schemas with rehearsal, memory, and personal experiences. The theory also aims to formulate its claims with sufficient specificity to be modeled in computer simulations (Lane 2018, 2013) to be further tested against other historical groups, which this paper discusses in regards ","PeriodicalId":73931,"journal":{"name":"Journal of religion and demography","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48684176","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-16DOI: 10.1163/2589742x-12347114
T. Johnson, Peter F. Crossing
This article presents a series of projections for religious communities worldwide from 2020 to 2050. It offers details related to the projection methodology used to generate the estimates and comments on trends and patterns among Christians, Muslims, Hindus, Buddhists, agnostics, and atheists. It concludes with suggestions on how such projections might be improved in the future.
{"title":"Projecting Global Religious Populations, 2020–50","authors":"T. Johnson, Peter F. Crossing","doi":"10.1163/2589742x-12347114","DOIUrl":"https://doi.org/10.1163/2589742x-12347114","url":null,"abstract":"\u0000This article presents a series of projections for religious communities worldwide from 2020 to 2050. It offers details related to the projection methodology used to generate the estimates and comments on trends and patterns among Christians, Muslims, Hindus, Buddhists, agnostics, and atheists. It concludes with suggestions on how such projections might be improved in the future.","PeriodicalId":73931,"journal":{"name":"Journal of religion and demography","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46647744","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-16DOI: 10.1163/2589742x-12347112
C. Hackett, Jacob Ausubel
This paper presents new estimates of the U.S. Jewish population based on a 2019–2020 Pew Research Center survey, which used a stratified address-based sample of all Americans to screen more than 68,000 respondents and complete full interviews with more than 5,800 adults who are Jewish or have some kind of connection to Judaism. We estimate there are about 5.8 million adult Jews living in the United States, including 4.2 million who identify as Jewish by religion and 1.5 million who are Jews of no religion. In addition, 1.8 million children live with at least one adult Jew and are being raised Jewish in some way. Altogether, about 7.5 million people, or 2.4% of the total U.S. population, are Jewish. We present population estimates for additional detailed categories of Jewish adults and children in Jewish households that not available in any other recent source.
{"title":"Measuring the Size of the U.S. Jewish Population: New Estimates from a Pew Research Center Survey of Jewish Americans","authors":"C. Hackett, Jacob Ausubel","doi":"10.1163/2589742x-12347112","DOIUrl":"https://doi.org/10.1163/2589742x-12347112","url":null,"abstract":"\u0000This paper presents new estimates of the U.S. Jewish population based on a 2019–2020 Pew Research Center survey, which used a stratified address-based sample of all Americans to screen more than 68,000 respondents and complete full interviews with more than 5,800 adults who are Jewish or have some kind of connection to Judaism. We estimate there are about 5.8 million adult Jews living in the United States, including 4.2 million who identify as Jewish by religion and 1.5 million who are Jews of no religion. In addition, 1.8 million children live with at least one adult Jew and are being raised Jewish in some way. Altogether, about 7.5 million people, or 2.4% of the total U.S. population, are Jewish. We present population estimates for additional detailed categories of Jewish adults and children in Jewish households that not available in any other recent source.","PeriodicalId":73931,"journal":{"name":"Journal of religion and demography","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42695997","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-06DOI: 10.1163/2589742x-12347109
M. Blekesaune
This article investigates the fertility of female immigrants to Europe in relation to the characteristics of individual women (n=1,667), their countries of origin in Africa, Asia and Latin-America (n=68) and the European country where they reside (n=22), using the European Social Survey (ESS) collected between 2010 and 2017 (rounds 5 to 8). Many immigrants have fertility outcomes that converge towards the native fertility of their country of residence in Europe, a surprisingly strong factor. Immigrants from Muslim countries have higher fertility, though, and they compress their fertility over fewer years than immigrants from Christian countries. Multivariate estimates indicate that the effects of fertility rates and religious composition of countries of origin and individual religiousness are of similar magnitude for post-migration fertility rates. The highest fertility outcomes are found among highly religious immigrants from Muslim countries migrating to relatively high fertility countries in Europe at an early fertile age.
{"title":"The Fertility of Female Immigrants to Europe from Christian and Muslim Countries","authors":"M. Blekesaune","doi":"10.1163/2589742x-12347109","DOIUrl":"https://doi.org/10.1163/2589742x-12347109","url":null,"abstract":"\u0000This article investigates the fertility of female immigrants to Europe in relation to the characteristics of individual women (n=1,667), their countries of origin in Africa, Asia and Latin-America (n=68) and the European country where they reside (n=22), using the European Social Survey (ESS) collected between 2010 and 2017 (rounds 5 to 8). Many immigrants have fertility outcomes that converge towards the native fertility of their country of residence in Europe, a surprisingly strong factor. Immigrants from Muslim countries have higher fertility, though, and they compress their fertility over fewer years than immigrants from Christian countries. Multivariate estimates indicate that the effects of fertility rates and religious composition of countries of origin and individual religiousness are of similar magnitude for post-migration fertility rates. The highest fertility outcomes are found among highly religious immigrants from Muslim countries migrating to relatively high fertility countries in Europe at an early fertile age.","PeriodicalId":73931,"journal":{"name":"Journal of religion and demography","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/2589742x-12347109","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47465984","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-06DOI: 10.1163/2589742x-12347110
V. Skirbekk, A. Sherbinin, S. Adamo, J. Navarro, Tricia Chai-Onn
There is lack of studies of global variation in religious affiliation alongside environmental change worldwide. The aim of the current study is to help fill this gap by exploring variation in religious affiliation alongside environmental change worldwide. We study this relationship by analysing religious affiliation, a variety of environmental stressors and environmental outcomes.
{"title":"Religious Affiliation and Environmental Challenges in the 21st Century","authors":"V. Skirbekk, A. Sherbinin, S. Adamo, J. Navarro, Tricia Chai-Onn","doi":"10.1163/2589742x-12347110","DOIUrl":"https://doi.org/10.1163/2589742x-12347110","url":null,"abstract":"\u0000There is lack of studies of global variation in religious affiliation alongside environmental change worldwide. The aim of the current study is to help fill this gap by exploring variation in religious affiliation alongside environmental change worldwide. We study this relationship by analysing religious affiliation, a variety of environmental stressors and environmental outcomes.","PeriodicalId":73931,"journal":{"name":"Journal of religion and demography","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/2589742x-12347110","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45923106","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-06DOI: 10.1163/2589742x-12347108
Daniel L. Chen
This paper builds and tests a model of marriage as an incomplete contract that arises from asymmetric virginity premiums and examines whether this can lead to social inefficiencies. Contrary to the efficient households hypothesis, women cannot prevent being appropriated by men once they enter marriage if they command lower marriage market opportunities upon divorce. Because men cannot or do not commit to compensating women for their lower ex post marriage market opportunities, marriage is an incomplete contract. Men may seek to lower women’s ex ante “market wages” in order to induce entry into joint production. Inefficient or abusive marriages are less likely to separate. Equalizing virginity premiums may reduce domestic and non-domestic violence. Female circumcision and prices women pay doctors to appear virgin before marriage in many countries suggest asymmetric virginity premiums continue to exist. Evidence from China and the US suggest asymmetric virginity premiums persist over economic development. Asymmetric virginity premiums are strongly positively correlated with female but not male virginity premiums. I use variation in religious upbringing to help estimate the effect of virginity premiums on gender violence in the US. The OLS relationship between virginity premiums and female reports of forced sex may be biased downwards if shame is associated with abuse and this shame is greater for women with higher virginity premiums. But the OLS relationship for males might not be biased downwards. Asymmetric virginity premiums are positively correlated with men forcing sex on women and paying women for sex. The model complements a growing empirical literature on inefficient households and human rights abuses, visible manifestations of female appropriability across time and space.
{"title":"Gender Violence and the Price of Virginity: Theory and Evidence of Incomplete Marriage Contracts","authors":"Daniel L. Chen","doi":"10.1163/2589742x-12347108","DOIUrl":"https://doi.org/10.1163/2589742x-12347108","url":null,"abstract":"\u0000This paper builds and tests a model of marriage as an incomplete contract that arises from asymmetric virginity premiums and examines whether this can lead to social inefficiencies. Contrary to the efficient households hypothesis, women cannot prevent being appropriated by men once they enter marriage if they command lower marriage market opportunities upon divorce. Because men cannot or do not commit to compensating women for their lower ex post marriage market opportunities, marriage is an incomplete contract. Men may seek to lower women’s ex ante “market wages” in order to induce entry into joint production. Inefficient or abusive marriages are less likely to separate. Equalizing virginity premiums may reduce domestic and non-domestic violence.\u0000Female circumcision and prices women pay doctors to appear virgin before marriage in many countries suggest asymmetric virginity premiums continue to exist. Evidence from China and the US suggest asymmetric virginity premiums persist over economic development. Asymmetric virginity premiums are strongly positively correlated with female but not male virginity premiums. I use variation in religious upbringing to help estimate the effect of virginity premiums on gender violence in the US. The OLS relationship between virginity premiums and female reports of forced sex may be biased downwards if shame is associated with abuse and this shame is greater for women with higher virginity premiums. But the OLS relationship for males might not be biased downwards. Asymmetric virginity premiums are positively correlated with men forcing sex on women and paying women for sex. The model complements a growing empirical literature on inefficient households and human rights abuses, visible manifestations of female appropriability across time and space.","PeriodicalId":73931,"journal":{"name":"Journal of religion and demography","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/2589742x-12347108","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"64460064","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-06DOI: 10.1163/2589742x-12347106
Gina A. Zurlo, Vegard Skirbekk
{"title":"Editor’s Introduction","authors":"Gina A. Zurlo, Vegard Skirbekk","doi":"10.1163/2589742x-12347106","DOIUrl":"https://doi.org/10.1163/2589742x-12347106","url":null,"abstract":"","PeriodicalId":73931,"journal":{"name":"Journal of religion and demography","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/2589742x-12347106","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44395956","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-27DOI: 10.1163/2589742x-12347103
Sarah Wilkins-Laflamme
Using novel quantitative data from the Millennial Trends Survey administered online in March 2019 with over 2,500 respondents between the ages of 18 and 35 in both Canada and the U.S., we examine in detail inherited (non)religion as well as intergenerational conversion and disaffiliation among young adult birth cohorts. Key results include approximately two thirds of Millennials in our sample belonging to the same (non)religious tradition of at least one of their parents. Among the remaining one third who did have a different religious (non)affiliation than their parents at the time of the survey, intergenerational disaffiliation was the most common change present: especially in Canada, but also in the U.S. Intergenerational retention of nonreligion among families where both parents are nonreligious are especially high among Millennials in both countries, a characteristic of this generation’s much more secular social milieu.
{"title":"Like Parent, Like Millennial: Inherited and Switched (Non)Religion among Young Adults in the U.S. and Canada","authors":"Sarah Wilkins-Laflamme","doi":"10.1163/2589742x-12347103","DOIUrl":"https://doi.org/10.1163/2589742x-12347103","url":null,"abstract":"\u0000Using novel quantitative data from the Millennial Trends Survey administered online in March 2019 with over 2,500 respondents between the ages of 18 and 35 in both Canada and the U.S., we examine in detail inherited (non)religion as well as intergenerational conversion and disaffiliation among young adult birth cohorts. Key results include approximately two thirds of Millennials in our sample belonging to the same (non)religious tradition of at least one of their parents. Among the remaining one third who did have a different religious (non)affiliation than their parents at the time of the survey, intergenerational disaffiliation was the most common change present: especially in Canada, but also in the U.S. Intergenerational retention of nonreligion among families where both parents are nonreligious are especially high among Millennials in both countries, a characteristic of this generation’s much more secular social milieu.","PeriodicalId":73931,"journal":{"name":"Journal of religion and demography","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/2589742x-12347103","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41716576","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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