Assess the view that religion, belief and faith are declining in the younger generations.
OCR
A Level
2019
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Essay Outline: Assessing the Decline of Religion in Younger Generations
This essay will assess the view that religion, belief, and faith are declining in younger generations. It will explore various theoretical perspectives, examine statistical evidence, and consider alternative interpretations and counter-arguments.
I. Introduction
Introduce the topic of religious decline in younger generations, highlighting its significance and the need for a nuanced analysis. Briefly outline the key arguments and perspectives to be discussed.
II. Theoretical Perspectives on Religious Decline
Explore various theoretical frameworks explaining potential reasons for religious decline, focusing on their relevance to younger generations:
a) Postmodernism
Discuss how postmodernism emphasizes individual choice, fluidity, and the decline of traditional grand narratives, including religious ones. Explain how these factors may contribute to a diminishing role of traditional religion for younger generations.
b) Weberianism
Analyze Max Weber's theory of secularization, which suggests that rationalization and the rise of science and technology erode religious authority. Discuss how this process may be accelerating in younger generations.
c) Marxism
Explore how Marxism views religion as an opiate of the masses, serving to maintain social inequality. Discuss how media and consumerism may be replacing religion as a means of social control, particularly impacting younger generations.
d) Feminism
Examine feminist perspectives on religion's role in promoting patriarchal structures and gender inequalities. Discuss how younger generations, particularly women, may be questioning traditional religious values and practices.
e) Functionalism
Analyze the functionalist view of religion as providing social cohesion and moral guidance. Discuss how the decline of traditional religious institutions may impact social order and the moral compass of younger generations.
III. Empirical Evidence of Religious Decline
Present statistical evidence supporting the view of declining religious participation and belief among younger generations. Discuss relevant studies and surveys:
a) Census Data
Highlight the increasing proportion of individuals identifying as "no religion" in recent census data, especially among younger age groups. Analyze the significance of these trends.
b) Church Attendance and Membership
Discuss research showing declining church attendance and membership rates, particularly among younger generations. Examine the implications of these trends for religious institutions.
c) Youth Attitudes and Beliefs
Present data from surveys and polls indicating a declining importance of religion in the lives of younger generations. Analyze the factors contributing to these trends.
d) Intergenerational Decline
Discuss studies showing high rates of religious decline across generations, with younger cohorts often exhibiting less religious commitment than their parents.
IV. Counter-Arguments and Alternative Interpretations
Acknowledge and analyze alternative interpretations and counter-arguments challenging the view of universal religious decline in younger generations:
a) Alternative Spiritualities
Discuss the rise of alternative spiritualities and new religious movements. Analyze their potential impact on the religious landscape and their appeal to younger generations.
b) Resilience of Religion
Explore evidence suggesting that religion is not disappearing but rather adapting and transforming. Discuss the persistence of religious practices and beliefs in certain contexts and among specific demographics.
c) Religious Diversity and Ethnic Differences
Highlight the importance of considering religious diversity and ethnic variations in religious trends. Discuss how certain religious groups may experience growth or stability even as others decline.
d) Methodological Challenges
Analyze potential methodological limitations in studies on religious trends. Discuss the difficulty in defining and measuring religiosity, and the potential for bias in data collection and interpretation.
V. Conclusion
Summarize the key arguments and evidence presented, drawing conclusions about the extent and nature of religious decline in younger generations. Offer a balanced assessment of the issue, acknowledging both trends and counter-arguments. Discuss the potential implications of these trends for society and the future of religion.
Is Religion a Thing of the Past for Young People?
The idea that religion, belief, and faith are on the decline, especially among younger generations, has been a hot topic for sociologists. Looking at the evidence, it's tempting to agree. But the real story is more complex than a simple yes or no.
The Case for Decline: Empty Pews and Shifting Values
There's no denying that traditional religious institutions are seeing fewer young faces. The 2011 Census revealed a surge in people identifying as having "no religion," a trend particularly strong among 20-24 year olds (40%!) and those under 25 (a whopping 80%!). Church membership, attendance, and participation in religious ceremonies all show a similar downward trend, particularly in younger age brackets. This is backed up by studies like Brierley's Church Census and Bruce's 2011 work.
Sociologists offer several explanations. Postmodern thought, with its emphasis on individual choice and questioning of grand narratives, might be making traditional religious structures less appealing. Weber's ideas about the rationalization of society, where reason trumps tradition, could also be contributing. Marx, who saw religion as the "opium of the people," might argue that the media has taken over that role, particularly for media-savvy youth (Miliband, 1969).
Adding to this is the concept of generational change. Voas and Crockett argue that secularization isn't just about people becoming less religious as they age; it's about each generation being less religious than the one before. This suggests a future where secularism continues to grow.
A More Nuanced Picture: Diversity, Identity, and the Spiritual Marketplace
However, declaring the death of religion among young people would be premature. Firstly, statistics need careful handling. While the 2011 Census shows a rise in "no religion," this doesn't automatically equal atheism. It could reflect discomfort with labels, shifting spiritual beliefs, or dissatisfaction with organized religion.
Secondly, generalizing about entire generations is risky. Olsen (2013) reminds us that factors like class, gender, ethnicity, and personal experiences all shape religious beliefs. For instance, despite a general decline, the UK's non-white minority ethnic population remains significantly more religious than the white majority (Voas and Crockett). Interestingly, Mirza's research on British-born Muslims found growing religiosity among younger generations, contradicting Voas and Crockett's interpretation. This highlights the importance of specific cultural contexts.
Thirdly, the rise of the "spiritual marketplace" (Roof) complicates matters. Heelas, Baker, and Vernon argue that traditional religion is being replaced by alternative spiritualities, particularly among the young. This doesn't mean spirituality is dead, but rather that it's taking on new forms. Lynch (2010) supports this, arguing that "belief" remains significant for many young people, shaping their identities and affiliations, even if it doesn't align with traditional religion.
Conclusion: Evolution, Not Extinction
The relationship between young people and religion is undeniably changing. Evidence points to a decline in traditional religious adherence, influenced by societal shifts, generational change, and the rise of alternative spiritualities. However, interpreting this as a complete rejection of religion is simplistic. The religious landscape is complex and diverse, with young people engaging with belief, faith, and spirituality in ways that defy easy categorization. Instead of a complete demise, we are witnessing an evolution in how young people experience and express their spirituality.
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AO1: Knowledge and Understanding
Candidates will consider arguments that support the view that religion, belief and faith are declining in the younger generations.
Candidates may discuss different theoretical explanations such as:
- Postmodern views
- Weberianism
- Marxism
- Feminism
- Functionalism
Responses that focus on studies/ evidence in place of, or in addition to theoretical responses should be credited.
- Census 2011, number of people with ‘no religion’ has increased across all age groups, but particularly for those aged 20-24 and 40-44, 40% for those aged under 25, and 80% under 50 years.
- Age bias, age profile of church members - younger age groups less likely to attend places of worship; Brierley, 2006 Crockett, 2003
- The non-white minority ethnic immigrant population is significantly more religious than majority white population, however rates of intergenerational decline almost as high as for white population; Voas and Crockett
- Evidence of declining church membership, attendance, participation in religious ceremonies - in the younger generations; Brierley, Church Census, Bruce, 2011
- YouGov poll of 18-24 year olds found that the place of religion in young people’s lives was ‘smaller than ever’; YouGov, 2013
- Evidence that decline in religiosity is generational and occurs as a result of changes in socialisation; Voas and Crockett, 2006
- People do not get more religious as they age, the younger generations will remain more secular; Voas and Crockett.
- Just 3% of 18-24 year olds and 4% of 25-34 year olds identify as Anglican, which increase to more than a third for those aged 65+ (BRIN, 2015)
- International survey (NORC) 43% of those aged 68 and older are certain God exists, compared with 23% of those aged 27 and younger; (NORC, 2012)
- Davie and Vincent - religious rituals are still associated with key moments in the life course such as birth, adolescence, marriage and death. However they suggest a ‘cohort effect’; those now growing up in a more secular world; i.e. younger generations have different beliefs from those growing up in a more religious environment; Davie and Vincent, 1998
- Marxist view: the media has replaced religion to become the new opium of the people and as young people interact with the media more than other age groups, it may have a more significant impact on the trends; Miliband, 1969
- Postmodern view - social change and increasing influence of secularisation and individualism, especially amongst the young has impacted on religious commitment; Modood.
- Modernity is linked to secularisation; Wilson.
- Traditional religion is being superseded by alternative spiritualties in younger generations; Heelas, 2005, Baker, 2010, Vernon, 2011.
- Rise of spirituality in some middle aged groups and NAM Kendal project; Mayo, Smith, Rankin.
- Relative deprivation theorists and feminists - middle aged women may seek comfort in a belief system to compensate for gender exploitation; Glock and Stark
- Any other relevant point.
AO2: Application
The selected knowledge should be directly specific to the question – the view that religion, belief and faith are declining in the younger generations.
AO3: Analysis and Evaluation
Candidates may evaluate with reference to competing definitions of the same statistics, they may draw upon findings of different studies; they may point to weaknesses in studies and differing theoretical interpretations.
- Issue of semantics: difficulty in interpreting statistics related to religiosity, or secularisation
- Census, 2011, the number of people with ‘no religion’ has increased across all age groups, including older generations.
- Important not to generalise the experiences of different generations - issues of class, gender, ethnicity as well as location and life experiences intersect; Olsen, 2013
- 2011 Census; Muslims were the second biggest group to have grown in the last decade, with increases in all the age groups, and significantly, minority ethnic groups’ have a younger age profile. In the 2011 Census, nearly half of Muslims are under 25 years; Brierley, 2006, Crockett, 2003.
- Mirza et al studied British born Muslims - found a growing religiosity amongst the younger generation of Muslims, in contrast to Voas and Crockett’s interpretation. Their increased religiosity not linked to their parents’ cultural traditions, rather their interest was more politicised; Mirza, also Lewis, 2007, Mondal, 2008.
- Religion and identity amongst younger generations: ‘Muslim chic’; Woodhead, Modood
- Social class difference: world rejecting movements such as the Moonies more popular with middle class and specifically, young people; Barker, 1984, Aldridge
- Candidates may refer to the growth of spiritual marketplace of new spiritual beliefs and practices emphasising that religious life are being reshaped and particularly affects the young, religious life is not disappearing but is being reshaped, explaining decline in traditional religious participation amongst the young; Roof, Davie (believing without belonging)
- ‘Alternative ways of conceptualising belief’ are developing globally and ‘the concept of belief’ remains meaningful to many young people, and is used by them to refer to their identities, affiliations, opinions and convictions; Lynch, 2010
- Any other relevant point.