Secularism stalls? Not so fast…

In the June 14 issue, The Economist reports that the decline of organized religion has seen a mild reversal since COVID. In 2023-2024, according to this report, three different surveys show a decline of “Nones,” those who report no religious affiliation, by four percentage points.

Unfortunately, The Economist neglects to tell us which three surveys report this decline (sadly typical of their reporting). A survey by Pew Research is probably one of them. On January 24, 2024, Pew Research published an online report titled “Religious ‘Nones’ in America,” in which they document a drop in the number of Nones from 2022 to 2023. However, in an analysis published the same day, Pew Research felt that it was “too early to tell” whether drop was significant. In another article published this year, on June 9, Pew Research detailed global religious decline from 2010 to 2020. One of the things they looked at was which religions suffered the greatest losses via “religious switching,” i.e., people switching to another religion or switching to no religion at all. Based on global surveys conducted from 2008 to 2014, Pew found that the biggest religious losers were Christianity (-11.6%) and Buddhism (-9.8%); the biggest gainer was no religious affiliation (+16.7%).

Screenshot of an infographic
Screenshot of web page with the infographic by Pew Research showing global percentage losses over five major religions, plus gains by the religiously unaffiliated. Click on the image above to go to the original.

The Cooperative Election Survey (CES), housed at Harvard University, also asks questions about religion, and serves as another good source for data on religious affiliation. The CES tracks the Pew Research surveys within a few percentage points. But there are some curious differences. CES finds 5.1% fewer Protestants than Pew does. There’s also a significant gap in those reporting as “Something else” — which is probably what many Unitarian Universalists would report themselves as.

Screenshot of inforgraphic
Screenshot of web page with infographic showing differences between CES and Pew. Click on the image above to go to the original.

Also of note — in my view, both CES and Pew define “religion” in such a way that Christianity serves as the paradigm, which may not capture the religion of, say, Unitarian Universalists who strongly identify with their religion yet don’t believe in God, don’t pray, and don’t feel the need to attend regular worship services. If you don’t assume that religion centers around Christian-style belief in God and attendance at church, then social atomization and disaffiliation (as reported, e.g., by Robert Putnam in his book Bowling Alone) might be the stronger factors driving so-called secularization.

The Economist does report one possible explanation for the slight increase in religious affiliation from 2022 to 2023:

Time will tell if we’re actually seeing a slight decline in “Nones,” or if this is just a temporary blip. As a Unitarian Universalist, I’m also less worried about secularization — after all, by many definitions we’re already secular — and far more worried about social atomization and disaffiliation. We don’t have to convince people to believe in God. We only have to convince people that being part of a values-based community is a good thing.

Bhairava

This representation of the deity Bhairava, now in the Walters Art Museum in Baltimore, was once part of a building in Nepal’s Kathmandu Valley. The deity was an integral part of a wooden support that supported an overhanging eave.

A deity carved in wood, with four arms and three heads.
The museum label reads: “Strut with Bhairava, Nepal (Kathmandu Valley), ca. 1700, Wood with traces of pigment…. Gift of John and Berthe Ford, 2021, acc. no. 25.271”

Bhairava is actually one of the forms that the Hindu deity Shiva takes on. H. Krishna Sastri, who was Asst. Archeological Superintendent for Epigraphy (Southern Circle) in the early twentieth century, describes Bhairava in his book South-Indian Images of Gods and Goddesses (Madras Government Press, 1916), p. 151:

I don’t know to what extent Bhairava takes on another form in Nepal, but the Bhairava in the Walters Art Museum does in fact have round eyes, protruding teeth, and wide nostrils. He wears a garland of either skulls or heads, and something that could be a snake is draped around his neck. At one time, his six hands held various items, but those are all lost now — perhaps they included a trident, a sword, and/or other destructive weapons. He is either naked or close to it, and he is riding on the back of an animal that could be a dog. In short, this Bhairava from the Kathmandu Valley seems to be very similar to the South-Indian Bhairava described by H. K. Sastri in 1916.

The Daya Foundation, a Nepalese nonprofit organization, published a blog post last August titled “Bhairav in Nepal.” In that post, they offered this interpretation of Bhairava’s origins:

In this blog post, the Daya Foundation describe some of the ongoing worship of Bhairava. Among other things, Bhairava is connected with the Nepalese monarchy, “as a guardian of both the spiritual and the civic welfare of Kathmandu.”

GA wrap-up: from Global UUism to administration

On Friday morning, I went to “Global Worship: Celebrating Our Diverse Faith,” led by (among others) Rev. Zsolt Elekes of the Transylvanian Unitarians; Juban Lamar, a member of the Jowai church of the Khasi Hills Unitarians; Vyda Ng, executive Director of the Canadian Unitarian Council; and Liz Slade, chief officer of the General Assembly of Unitarian and Free Christian Churches (United Kingdom). As I understand it, a couple of other primary worship leaders did not receive visas and were unable to attend General Assembly.

I found this worship service to be very moving. Zsolt Elekes talked about how the Transylvanian Unitarians went through some hard times, particularly under the repressive Ceausescu regime; yet they found strength through their international partnerships. All the speakers used the image of a bridge held up by many pillars — the bridge representing worldwide liberal religion, and the pillars representing the various Unitarian, Universalist, Unitarian Universalist, and Free Christian groups that are spread throughout the world.

What holds all these groups together? What, for example, do the distinctly theistic Khasi Hills Unitarians have in common with some of the fundamentalist humanist Unitarian Universalists in the United States? One of the speakers said, half-humorously, that we’re all heretics — but that remark was only half humorous, because in all seriousness our willingness to be heretics is a unifying factor. We also share the symbol of the flaming chalice, which is used by our co-religionists around the world. Zsolt Elekes also pointed out that the Flower Celebration, developed by Norbert and Maja Capek in the Prague Unitarian Church just over a hundred years ago, is something else we hold in common — a religious celebration that symbolizes how we perceive human unity in our diversity.

Continue reading “GA wrap-up: from Global UUism to administration”

Don’t forget Pee on Earth Day tomorrow

One of my favorite holidays of the year is Pee on Earth Day. This delightful holiday is celebrated on the longest day of the year — June 21 in the northern hemisphere, and December 21 in the southern hemisphere.

Why should you pee on earth? If you live in a part of the world where there are no diseases spread through urine (which means most of my readers), peeing on earth is a way to get rid of your urine in a sanitary and ecological manner. Your urine contains valuable nutrients that plants can use, and as long as you don’t eat too much salt, your urine (diluted, or in small amounts) is good for plants. Peeing on earth is a way to remind yourself that you are a part of the great cycle of nature. As Carol puts it, “Don’t throw it away, grow it away!”

Why on the longest day? Because it’s unlikely there will be snow on the ground, and it’s likely the weather will be more conducive to peeing outdoors.

We’ll be on the train from Baltimore back home to Cohasset for much of Pee on Earth Day. I’ll wait to pee on earth until we get home.

Pee-on-earth bumper sticker. Image (c) Carol Steinfeld, used by permission.

Why Are You You?

I’ve got convention brain. What did I do after yesterday’s business meeting? What programming did I attend? With whom did I talk? It’s a bit of a blur.

But I do know that last night I went to a screening of the documentary “Why Are You You?” a new documentary about the now-defunct youth program Young Religious Unitarian Universalists, or YRUU. I was fairly heavily involved in YRUU as an adult advisor from 1995 through about 2003, serving as an advisor in local youth groups, as well as at district and continental “cons” or conventions. As a result, I got to meet youth leaders and youth advisors across the continent, from Alaska to Maine.

The filmmakers interviewed a number of former YRUU youth leaders, and I recognized several of them. I enjoyed hearing their memories of YRUU conferences and programs; I especially enjoyed hearing about how YRUU changed their lives. Given all those hours I spent supporting youth leaders and UU youth institutions, it’s nice to know that those hours weren’t wasted. But the ending of the movie is a little depressing. The Unitarian Universalist Association (UUA) ended funding for YRUU in (I think) 2007. There was no replacement for YRUU — YRUU was a semi-independent organization with youth leadership, not just another department of the UUA.

Not that YRUU was perfect. The documentary touches on some of its problems. What’s missing are the voices of all those teens for whom district and national YRUU programs held no interest, or those for whom YRUU did not feel safe — I knew quite a few of those teens, some of whom were devoted members of a local youth group. What’s also missing is mention of the adult advisors with poor boundaries — I saw a few too many of those; part of the reason I pulled away from district and national youth events was that I felt YRUU didn’t train adults adequately, nor hold them fully accountable.

Yet these were all solvable problems. The solution was not to get rid of the national youth organization; the solution was to reform that organization. For the past twenty years, I’ve had the sense that Unitarian Universalism broadly construed, especially at the national level, just really doesn’t like children and teens. Children and teens are messy, they take up a lot of time and energy, and if you don’t like them that much, it’s easier to shut them out rather than support them and their families. I feel that the death of YRUU is part of this larger trend.


P.S.: If the issues raised by this film are of interest, you might also be interested in childist theology, a new approach to Biblical interpretation that places children at the center of Biblical interpretation. So… What would it mean to place children and teens at the center of a Unitarian Universalist theology?

South Arabian goddess

The Walters Museum in Baltimore has a small selection of South Arabian art. I’m completely unfamiliar with South Arabian art, and before I went to the Walters Museum yesterday I knew nothing about its long history. According to the Smithsonian National Museum of Asian Art:

“For over a thousand years, from around 800 B.C.E. to 600 C.E., the kingdoms of Qataban, Saba (biblical Sheba), and Himyar grew fabulously wealthy from their control over the caravan routes of the southern Arabian peninsula and, in particular, from the international trade in frankincense and myrrh. Excavations at the capitals of these ancient kingdoms have yielded spectacular examples of architecture, distinctive stone funerary sculpture, elaborate inscriptions on stone, bronze, and wood, and sophisticated metalwork.”

One of my favorite pieces of South Arabian art on the view at the Walters Museum is an unnamed goddess, who appears in a fragment of a pediment. She sits next to a child deity. Due to the lighting, I found it difficult to take a photograph due to the reflections on the glass case which houses this goddess; I had to do a fair amount of digital manipulation to make her look more or less the way she looks in the museum.

Sculpture carved in stone.

Here’s what the museum label says about this sculpture:

I wonder if she was really a fertility goddess, or a goddess of wine. I don’t think we’ll ever know.

Multiplatform GA

Wednesday evening, Carol, Ms. M., Roger, and I joined the watch party for the opening worship service for General Assembly. The video worship service was well done — the script was good, the performances of the individual elements were well done, and the editing as good. But online worship always makes me feel like a passive consumer, whereas live worship (if it’s done right) makes me feel like an active participant.

Not that many people showed up for the watch party. A few hours earlier, the room looked nearly full, with a few hundred ministers and family members. But for this watch party, the room felt empty.

A hotel ballroom, with a few people clustered near a large video screen.

I also noticed how the audio system boosted the lowest audible frequencies. If you record your audio with a mediocre microphone, your audio track can be filled with low frequency rumble. When you listen to that audio on your laptop, you’re not going to hear that rumble (unless you have really good headphones). But when you pump that audio through speakers big enough to fill a hotel ballroom, that rumble is going to be noticeable. This is something I’m going to remember to be aware of if I ever produce video/audio content that will be heard in a large room.

On Thursday morning, I started walking to the convention center from our hotel. I got almost all the way there when I realized that I had forgotten my face mask. So I walked back to the hotel, and then back again to the convention center, by which time the “Meet the Moment” programming had already started. I tried to figure out which programs were in which room, but I found the Whova event app so user-unfriendly that I gave up and downloaded the PDF program from the UUA website. Then I saw that we are supposed to commit to a single “Meet the Moment” program track for all three days. Frustration set in. Just then, Jen, an old friend, walked up. Jen said she was going to several different “Meet the Moment” tracks, because she was the only person from her congregation and she wanted to be able to go to as many tracks as possible. Yay! I had permission to ignore the rules!

At lunch, I walked through the Baltimore heat to a ramen place about ten minutes away. I was joined by Jen and Abby, who belongs to a UU congregation near my congregation. Abby and I talked about ways our congregations could cooperate. (It’s a little weird that I had to travel all the way to Baltimore to meet someone from a nearby congregation.) Then Jen reminded us both that Spirit Play would be a great kids program for small congregations like ours. So far, this lunchtime conversation is the most valuable thing I’ve gone to at this General Assembly.

Now I’m sitting in the meeting room listening to this year’s Congregational Study/Action Issues (CSAI). Somewhat to my surprise, there’s a CSAI that is fully aligned with one of the big priorities of our congregation — “Housing: Diversity, Equity, and Inclusion.” And one of the speakers in support of this CSAI actually mentioned classism (she’s affiliated with UU Class Conversations). The other two CSAIs are also worthy projects, but as the only delegate from our congregation, I’m going to vote for the issue that I think will be of the greatest interest to us.

Lead-up to GA

It was nine o’clock by the time we checked into our hotel, so I gave up on any notion of attending the last activities at Ministry Days, the annual meeting of the Unitarian Universalist Ministers Association. In the morning, I walked the four blocks to the convention hotel in time for the opening worship service at Ministry Days. The service was fine, but marred both by the horrible acoustics and dreary aesthetics of the hotel ballroom (I never understood why they call it a “ballroom” when no one holds balls any more), and the uncomfortable chairs that always seem to plague hotel ballrooms.

I went for a long walk during our lunch break, and arrived back in time for the afternoon program. The program tracks included “Joy and Creativity,” “Rest Is Resistance,” “Organizing” (community organizing, not organizing your job better), and identity caucuses. None of these seemed like a good match for my professional development needs, so I sat outside the meeting rooms and waited to see if I’d wind up in an interesting conversation. Sure enough, Jay Atkinson sat down and started to tell me about a research project he’s working on. Our Unitarian Universalist leaders, said Jay, often talk about “our theology” as that which unified Unitarian Universalism. But what is that theology? Do we even have a distinctive Unitarian Universalist theology? I especially liked the distinction between “scholarly theology” and “vulgar theology.” Jay told me the name of the scholarly theologian who coined those terms, a name which I promptly forgot, but it’s a useful distinction, analogous to the distinction that sociologists make between “lived religion,” the religion of ordinary people, as opposed to the religion of elite practitioners.

Carol and I had dinner with Ms. M and Roger. Fortunately the restaurant wasn’t crowded, because we were there for two hours catching up with what was going on in each other’s lives.

This morning, I went back to the convention center hotel for the opening worship at Ministry Days. But I just wasn’t in the mood for sitting in a dreary hotel ballroom with a few hundred other people, passively consuming the excellent music, the dance performance, and the spoken word. I ducked out and now I’m headed up to the Walters Art Museum to meet Carol.

Off to General Assembly

I’m leaving tomorrow for “Ministry Days,” the annual gathering of the UU Ministers Association, and after that I’ll be at General Assembly (GA) until Saturday morning. This year, I’ve done very little advance planning. The only session I know I want to attend is the session on Thursday afternoon on ending poverty. I have train tickets, I have a hotel room, I’m registered — beyond that, I’ll be making it up as I go along.