Heinz Streib & Constantin Klein

Transcription

1 Heinz Streib & Constantin Klein Research Center for Biographical Studies in Contemporary Religion

2 The probability of religious nonaffiliation in the U.S. has risen from between.06 and.08 in the 1970s and 1980s to almost.16 in 2006 (Schwadel, 2010). Who are the nones? Non-affiliation Non-theism Moving beyond a static and synchronic perspective: include disaffiliates/deconverts! Most interesting research questions regard: motivations, predictors such as intelligence, outcomes such as well-being, coping, health Defining atheism : substantive vs. functional + structural aspects Including the distinction between vertical (e.g. God in heaven; the Devine above) and horizontal transcendence (e.g. Mother Earth; self) Developmentally, apostasy appears to be more common in adolescence and young adulthood than in other phases of life. Pew study (2009) documents that in the groups of those who disaffiliate with no re-affiliations 79% of the former Catholics and 85% of the former Protestants report disaffiliation under the age of 25. Thus we may see development effect, such as rejection of high religion in the family of origin. Altemeyer and Hunsberger s (1997; Hunsberger, 2000) study documents that amazing apostates generally came from highly religious backgrounds, but rejected their family s beliefs.

3 Some details of this presentation will be published in: Streib/Klein Chapter on Atheists, Agnostics and Apostates in the APA Handbook of Psychology, Religion and Spirituality (Pargament, Exline, & Jones, eds. 2012) Streib Chapter on Deconversion in the Oxford Handbook on Religious Conversion (Rambo/Farhadian, eds., 2011)

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5 United States Germany Privatized Religious Organizations 69.9% (including 1.4% atheists and 12.5% more spiritual persons) Privatized Spiritual Scenes Privatizing exit: 2.4% Unaffiliated spiritual persons: 1.7% (+5.4% exiters) Unaffiliated religious persons: 1.0% (+2.4% exiters) Privatized Religious Organizations 55.1% (including 10.6% atheists and 5.5% more spiritual persons) Privatized Spiritual Scenes Privatizing exit: 2.4% Unaffiliated spiritual persons: 2.1% (+2.4% exiters) Unaffiliated religious persons: 0.7% (+2.4% exiters) Secular exit: 3.7% Religious Organizations Secular exit: 9.4% Religious Organizations Stable secular milieus: 1.2% (+3.7% secular exiters) Stable secular milieus: 19.1% (+9.4% secular exiters)

6 The Nones : Nonaffiliates and Disaffiliates from Pre- Adolescent Religious Affiliation (ISSP 2008, Religion III) U.S.A. (N=1,311) Germany (N=1,669) Religious affiliation without difference to pre-adolescence 63.5% 61.1% Switching between Protestant denominations 8.0% Change of religious affiliation (U.S.A.: other than switching) 8.3% 3.4% New religious affiliation, while none in pre-adolescence 3.8% 1.6% Termination of pre-adolescent religious affiliation 11.6% 14.0% No religious affiliation, neither currently, nor in preadolescence 4.7% 19.9% Total 100.0% 100.0% (Source: ISSP 2008)

7 Change of Belief in God Which best describes your beliefs about God: ISSP 2008 U.S.A. (N=1,323) ISSP 2008 Germany (N=1,482) I don t believe in God and never have. 4.2% 28.3% I don t believe in God now, but I used to. 5.4% 15.2% I believe in God now, but I didn t used to. 7.3% 8.5% I believe in God now and I always have. 83.1% 47.9% Total 100.0% 100.0% (Source: ISSP 2008)

8 What best describes you: ISSP 2008 U.S.A. (N=1,323) ISSP 2008 Germany (N=1,482) I follow a religion and consider myself to be a spiritual person interested in the sacred or the supernatural. 40.7% 9.8% I follow a religion, but don t consider myself to be a spiritual person interested in the sacred or the supernatural. 23.4% 30.9% I don t follow a religion, but consider myself to be a spiritual person interested in the sacred or the supernatural. I don t follow a religion and don t consider myself to be a spiritual person interested in the sacred or the supernatural. Total 24.0% 11.5% 11.9% 47.9% % 100.0% Source: ISSP 2008

9 United States Germany Privatized Religious Organizations 69.9% (including 1.4% atheists and 12.5% more spiritual persons) Privatized Spiritual Scenes Privatizing exit: 2.4% Unaffiliated spiritual persons: 1.7% (+5.4% exiters) Unaffiliated religious persons: 1.0% (+2.4% exiters) Privatized Religious Organizations 55.1% (including 10.6% atheists and 5.5% more spiritual persons) Privatized Spiritual Scenes Privatizing exit: 2.4% Unaffiliated spiritual persons: 2.1% (+2.4% exiters) Unaffiliated religious persons: 0.7% (+2.4% exiters) Secular exit: 3.7% Religious Organizations Secular exit: 9.4% Religious Organizations Stable secular milieus: 1.2% (+3.7% secular exiters) Stable secular milieus: 19.1% (+9.4% secular exiters)

10 Source: ISSP 2008, Religion III

11 Bielefeld-Based Cross-Cultural Study on Deconversion with special attention to the Spirituality of Non-theists and Deconverts Research Center for Biographical Studies in Contemporary Religion

12 Methods Narrative Interviews Faith Development Interviews Questionnaire including Questions for spiritual/religious self-identification Big Five Psychological Well-Being & Growth Scale Religious Fundamentalism Right-Wing Authoritarianism Items for religious schemata / Religious Schema Scale (part of sample) Sample Narrative Interviews: 99 deconverts (50% in Germany and the U.S.) 278 Faith development (all deconverts; rest: in-tradition members) 1,197 questionnaire data H.Streib, August 2011 Heinz.Streib@uni-bielefeld.de 13

13 Qualitative Results: Typology of deconversion trajectories in the religious field Typology of deconversion narratives based on interpretation of narrative interviews Faith Development Interview Scores: considerable more Stage 4 in deconversion groups Quantitative Results for deconverts: Big Five: openness to experience higher Psychological Well-Being: Sense of personal growth higher (for Germans only: lower environmental mastery and positive relations with others can indicate a (mild) crisis for German deconverts) Religious Fundamentalism: lower Scores on the Religious Schema Scale: truth of texts and teachings: deconverts are lower xenosophia/inter-religious dialog: deconverts are higher More spiritual than religious : deconverts double H.Streib, August 2011 Heinz.Streib@uni-bielefeld.de 14

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15 Count More spiritual or religious? More spiritual or religious? * Deconversion Trajectories Crosstabulation more religious than spiritual more spiritual than religious equally religious and spiritual neither religious nor spiritual Secularizing Exit Oppositio -nal Exit Deconversion Trajectories Religious Integrating Switching Exit Privatizing Exit Heretical Exit Total Total

16 More Spiritual Non- Theists (n=18) More Spiritual Theists (n=162) Neither Religious nor Spiritual Non-Theists (n=14)

17 More spiritual or religious? * Vertical Transcendence Groups Crosstabulation More more religious spiritual or than spiritual religious? more spiritual than religious Vertical Transcendence Groups strong disagreement Disagree- strong agreement agreement with ment with with with vertical transcendence vertical transcendence neutral vertical transcendence vertical transcendence Total Count % of Total.0%.2% 3.7% 8.2% 6.3% 18.5% Count % of Total.4% 1.9% 7.9% 11.3% 11.3% 32.7% equally religious Count and spiritual % of Total.2%.5% 6.1% 17.5% 17.1% 41.4% neither religious nor spiritual Count % of Total 1.1%.6% 2.6% 1.5% 1.6% 7.4% Total Count % of Total 1.7% 3.2% 20.3% 38.4% 36.3% 100.0%

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25 Bielefeld-Based Cross-Cultural Study on Deconversion On the spirituality of non-theists and its relation to religious schemata and personality Research Center for Biographical Studies in Contemporary Religion

26 Methods Experiment: IAT on the semantics of spirituality Faith Development Interviews Questionnaire including Questions for spiritual/religious self-identification Semantic differentials Religious Schema Scale Big Five Psychological Well-Being & Growth Scale Sample 1,887 questionnaire data (60.5% female; 59.0% U.S.; mean age US: 34.4, GER: 43.2) In progress: ca. 120 Faith development Interviews plus IAT measures (ca. 50% in Germany and 50% in the U.S.) H.Streib, August

27 Osgood, C. E. (1962). Studies on the Generality of Affective Meaning Systems. American Anthropologist, 17,

28 Focusgroup Construction was based on two dimensions: a. Self-identification on two self-rating scales for spiritual and for religious b. Some items in our questionnaire which indicate vertical transcendence This way five focusgroups have been identified: 2. More spiritual than religious non-theists 1. More spiritual than religious theists 5. Neither religious nor spiritual nontheists 3. More religious than spiritual theists 4. Equally religious and spiritual theists

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30 More Spiritual Non- Theists (n=19) More Spiritual Non- Theists (n=35) More Spiritual Theists (n=409) Neither Religious nor Spiritual Non-Theists (n=62) More Spiritual Theists (n=208) Neither Religious nor Spiritual Non-Theists (n=76)

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37 In contrast to More Spiritual Theists, more spiritual non-theists have Mean diff. U.S. p Germany lower scores on truth of texts and teachings (RSS) lower scores on xenosophia/inter-religious dialog (RSS) higher scores on openness to experience (Big Five) n.s. lower scores on agreeableness (Big Five) n.s In contrast to Neither spiritual nor religious non-theists, more spiritual non-theists have Mean diff. U.S. p Mean diff. p Germany higher scores on xenosophia/inter-religious dialog (RSS) n.s higher scores on truth of texts and teachings (RSS) n.s higher scores on openness to experience (Big Five) n.s. Mean diff. p Significance cut-off: p <.05; Source: Bielefeld-Based Cross-Cultural Study on Deconversion Data Set

38 Bielefeld-Based Cross-Cultural Study on Deconversion Research Center for Biographical Studies in Contemporary Religion

39 More Spiritual Non- Theists More Spiritual Theists Neither Religious nor Spiritual Non-Theists

40 1. We need not only studies which focus specifically on atheists and agnostics, but also studies of classical psychological constructs among actively committed atheists using measures which delve more deeply and comprehensively into atheists and agnostics worldviews. 2. Longitudinal studies of atheism, agnosticism and apostasy are needed to shed light on the dynamic, evolving character of these processes. 3. Cross-cultural comparisons of religious, atheistic, and agnostic milieus in the U. S. and other cultures on the globe are needed to clarify the religion-health nexus. 4. It is important to pay special attention to the spiritual selfidentification of some atheists, agnostics and apostates: Echoing Hood et al. s (2009) recommendation, we encourage closer investigations of the reasons why a considerable portion of atheists and agnostics self-identify as spiritual, but not religious. Perhaps this group understands spirituality as a process of searching for and finding meaning and perhaps a sense of the sacred in domains that are not traditionally religious, such as the ecological movement and the concern for the preservation of mother earth.

41 Heinz Streib & Constantin Klein Universität Bielefeld, Germany Research Center for Biographical Studies in Contemporary Religion