Category Archives: Religion

Population loss in rural America since 2010

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Countering a recent argument that rural areas are experiencing a “brain gain,” new Census data shows nonmetro counties experienced a net population loss between 2010 and 2012:

The number of people living in nonmetropolitan (nonmetro) counties now stands at 46.2 million–15 percent of U.S. residents spread across 72 percent of the land area of the U.S. Population growth rates in nonmetro areas have been lower than those in metro areas since the mid-1990s, and the gap widened considerably in recent years. While nonmetro areas in some parts of the country have experienced population loss for decades, nonmetro counties as a whole gained population every year for which county population estimates are available–until recently. Between April 2010 and July 2012, nonmetro counties declined in total population by 44,000 people, a -0.09-percent drop according to the most recent release of annual county population estimates from the U.S. Census Bureau. County population change includes two major components: natural change (births minus deaths, also available separately) and net migration (inmigrants minus outmigrants). Nonmetro population loss during 2010-12 reflects natural increase of 135,000 offset by net outmigration of -179,000.

New population estimates are subject to revision, the rate of nonmetro population decline since 2010 is quite small, and the trend may be short-lived depending on the course of the economic recovery. Nonetheless, the 2010-12 period marks the first years with estimated population loss for nonmetro America as a whole. Even if temporary, this historic shift highlights a growing demographic challenge facing many regions across rural and small-town America, as population growth from natural change is no longer large enough to counter cyclical net migration losses.

And here is an interesting chart looking at population growth in cities, suburbs, and rural areas:

This would seem to contradict the idea of a rural “brain gain.” Perhaps it is a more complicated story:

1. More educated people could be choosing to move to rural areas but less educated people are leaving rural areas in search of opportunities elsewhere.

2. A “brain gain” is happening in certain places but not across rural areas as a whole.

But, the takeaway is still important: this may be when American rural areas really run into problems as the natural population growth is not enough to keep up with out-migration.

Lack of sociology on Jeopardy

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Jeopardy recently had a college tournament and the opening sequence featured sociology:

JeopardySociology

I don’t watch every episode of Jeopardy but my wife DVRs all of them and we agree on one thing: we have rarely seen categories involving sociology. There was one a few months ago but that stood out for its unusual questions. There are multiple disciplines that aren’t featured much, including calculus and math, which is in the same screenshot. On the other hand, certain disciplines come up all the time: politics, literature, history, pop culture, and current events. So why doesn’t Jeopardy have more sociology? Perhaps they are simply catering to viewers who may not be able to answer questions about sociology when they arise. It is interesting to see sociology and calculus come up with a screenshot for the college tournament – perhaps this is where most viewers and Jeopardy producers think these subjects should remain.

Is it okay to be a Christian and quiet suburbanite?

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One blogger suggests the “missional” or “radical Christianity” movements go too far in suggesting one cannot be a normal suburbanite and Christian:

I continue to be amazed by the number of youth and young adults who are stressed and burnt out from the regular shaming and feelings of inadequacy if they happen to not be doing something unique and special. Today’s millennial generation is being fed the message that if they don’t do something extraordinary in this life they are wasting their gifts and potential. The sad result is that many young adults feel ashamed if they “settle” into ordinary jobs, get married early and start families, live in small towns, or as 1 Thessalonians 4:11 says, “aspire to live quietly, and to mind [their] affairs, and to work with [their] hands.” For too many millennials their greatest fear in this life is being an ordinary person with a non-glamorous job, living in the suburbs, and having nothing spectacular to boast about…

In the 1970s and 1980s, the children and older grandchildren of the builder generation (born between 1901 and 1920) sorted themselves and headed to the suburbs to raise their children in safety, comfort, and material ease. And now millennials (born between 1977 and 1995), taking a cue from their baby boomer parents (born between 1946 and 1964) to despise the contexts that provided them advantages, have a disdain for America’s suburbs. This despising of suburban life has been inadvertently encouraged by well-intentioned religious leaders inviting people to move to neglected cities to make a difference, because, after all, the Apostle Paul did his work primarily in cities, cities are important, and cities are the final destination of the Kingdom of God. They were told that God loves cities and they should, too. The unfortunate message became that you cannot live a meaningful Christian life in the suburbs.

There are many churches that are committed to being what is called missional. This term is used to describe a church community where people see themselves as missionaries in local communities. A missional church has been defined, as “a theologically formed, Gospel-centered, Spirit-empowered, united community of believers who seek to faithfully incarnate the purposes of Christ for the glory of God,” says Scott Thomas of the Acts 29 Network. The problem is that this push for local missionaries coincided with the narcissism epidemic we are facing in America, especially with the millennial generation. As a result, living out one’s faith became narrowly celebratory only when done in a unique and special way, a “missional” way. Getting married and having children early, getting a job, saving and investing, being a good citizen, loving one’s neighbor, and the like, no longer qualify as virtuous. One has to be involved in arts and social justice activities—even if justice is pursued without sound economics or social teaching. I actually know of a couple who were being so “missional” they decided to not procreate for the sake of taking care of orphans.

To make matters worse, some religious leaders have added a new category to Christianity called “radical Christianity” in an effort to trade-off suburban Christianity for mission. This movement is based on a book by David Platt and is fashioned around “an idea that we were created for far more than a nice, comfortable Christian spin on the American dream. An idea that we were created to follow One who demands radical risk and promises radical reward.” Again, this was a well-intentioned attempt to address lukewarm Christians in the suburbs, but because it is primarily reactionary and does not provide a positive construction for the good life from God’s perspective, it misses “radical” ideas in Jesus’ own teachings like “love.”

As a suburban scholar, I’d like to point out there are a number of interesting things going on in this argument.

First, it makes some sweeping generalizations. Is this true of all “missional” or “radical” Christians? If I remember correctly, Platt argued that Christians don’t necessarily have to leave their suburban settings though they should change their focus. Similarly, making broad claims about generations is a difficult task. On the whole, a majority of Americans live in the suburbs (and they didn’t necessarily choose it – there was a whole lot of public policy that helped pushed them there) though there are rumblings that millennials and younger adults are interested in more urban spaces, whether they are in denser suburbs or cities.

Second, the argument makes some interesting claims about narcissism and what is really the good/virtuous life. The charge of narcissism among millennials and emerging adults in America today is a common one. There may be some truth to this. (However, I wonder if there is also some golden age mythologizing going on here – are those in the builder generations the paragons of virtue here?) But, is narcissism completely limited by geography? How are participating in the arts and pursuing social justice necessarily narcissistic activities? What qualifies as a non-narcissistic action? Critics of the suburbs have argued for decades that the suburbs are built to be all about the individual: suburbs promote private spaces to the neglect of public spaces, individualism over community life. Are these values, “Getting married and having children early, getting a job, saving and investing, being a good citizen, loving one’s neighbor, and the like, no longer qualify as virtuous,” necessarily Christian values? They may be general suburban or traditional American ideals but they don’t necessarily match up with Christian lives throughout the centuries or around the world.

Third, I think there is merit to the idea that suburbs can be home to Christians just as much as cities. However, this radical approach might be linked to cities because evangelicals do have a long history of anti-urban bias. This is due to multiple factors including thinking that cities are more evil, corrupting, and dangerous (this dates back to Christians like William Wilberforce in the late 1700s wanting to escape a changing London – see Robert Fishman’s Bourgeois, viewing cities as less friendly toward families (a primary conservative Christian focus), and a history of racialized actions and prejudice which is tied to white flight from the cities after World War II and residentially segregated suburbs today. Thus, the suburbs can often be a safe, comfortable space for evangelicals and people challenging this can make a pointed and needed contrast to cities. Christians could argue that the faithful need to be in both places without saying it is an either/or proposition and that living the easy life in a suburb or city is the way to go.

Fourth, there is a difference between feeling shamed and being confronted with helpful or unpleasant truths. I wonder if this is similar to the feelings of shame some white evangelicals express when confronted with the problem of race in the United States today. I don’t think authors like Platt or Chan are suggesting people should be shamed; they are more likely to suggest relatively well-off suburbanites acknowledge their blessings and advantages and then go to work in following and obeying God. It is not about feeling guilty but rather living a life that properly acknowledges and utilizes one’s relative privilege and status.

On the whole, this argument demonstrates how the categories, ideas, and values of American, suburban, and conservative/evangelical Christian can become intertwined. They are not easy to sort out and it is not as simple as suggesting cities are inherently good or evil or arguing the same about suburbs.

Painting the church of Walmart

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Lots of “normal” activities take place at Walmart so why not spiritual matters as well? Artist Brenden O’Connell has taken up the subject:

For the past decade, O’Connell has been snapping photographs inside dozens of Wal-Marts. The images have served as inspiration for an ongoing series of paintings of everyday life — much of which involves shopping, which O’Connell calls “that great contemporary pastime.”

“Wal-Mart was an obvious place” to look for inspiration, he tells The Salt. “It’s sort of the house that holds all American brands.”…

Wal-Mart stores, he notes, are “probably one of the most trafficked interior spaces in the world.” In the tall, open, cathedral-like ceilings of Wal-Mart’s big-box stores, he sees parallels to church interiors of old.

“There is something in us that aspires to some kind of transcendence,” he told me back in February. “And as we’ve culturally turned from religious things, we’ve turned our transcendence to acquisition and satisfying desires.”

In conversation, O’Connell comes across as thoughtful and urbane. He’s well aware that, as a company, Wal-Mart can be polarizing. But “regardless of your feelings about it,” he told me back then, “it just is. It’s like an irrevocable reality that’s part of our experience.”

On the occasions that we go to church and then Walmart afterward, I have joked that we are visiting America’s two kinds of churches. This may not be too far from reality considering the number of shoppers at Walmart, its yearly sales, and the power of its brand. But, it is really that surprising that a retail store could be the contemporary version of a spiritual space when our country is so devoted to consumption and shopping?

Book review revives battle between Chicago and New York City

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A recent piece in the The New York Times Book Review reignited the debate between Chicago and New York:

Rachel Shteir, writing in the New York Times Book Review, took aim this week at both the city of Chicago and the people who defend and promote it. “Boosterism has been perfected here because the reality is too painful to look at,” Shteir postulates, while reviewing (mostly unfavorably) a handful of new books about the city for Sunday’s cover.

Fortunately, we don’t have to wait for the angry letters to be printed in the next Book Review. The counter-manifestos are already here! In the past few days, it seems, everyone from Gary to Milwaukee has read Shteir’s “Chicago Manuals” piece, resulting in a groundswell of angry rebuttals. (Even New York City reached out: New York deputy mayor Howard Wolfson tweeted that he was “mystified by the offensive, mean spirited & inaccurate attack on Chicago… a great city deserves better.”)…

But, Shteir digresses, she has a bone to pick with Chicago that’s bigger than any book review. She singles out Chicago’s early 20th century optimism, which nearly every Northern and Midwestern city shared (Burnham and co. also made grandiose predictions for New Haven, among other cities), and also its destructive urbanism of the mid-century, which, again, was hardly particular to the Windy City. She groups some real issues—last year’s shameful murder rate—with some not-so-serious problems, like the continual failures of the Cubs. She implies that Chicago is going the way of Detroit, when in fact the city’s population has been more or less stable for the past 20 years. Her praise, and there is some, seems deliberately facetious: “Thanks to global warming, the winters have softened.”

But her central beef with Chicago is how resolutely proud everyone seems to be of the city, despite its issues. It’s the opposite of New York, where everyone complains about everything all the time. In Chicago, per Shteir, the city’s unshakeable sense of greatness is wildly incongruous with its problems, a willful blindness that has become something of a civic calling card.

This sounds like a battle of urban “personalities”: a more critical viewpoint of New Yorkers versus a more optimistic Midwestern view in Chicago. Both cities have very real problems to face even as they are both major global cities.

But, it is not surprising to see this battle flare up again. Chicago is somewhat skittish about its position vis a vis other major cities, Chicago already lost its status as “Second City” to Los Angeles, and recently fell behind the population of Toronto, and New York is the clear lead city in the United States (if not the world). These “personalities” may be affected by these relative statuses: New Yorkers can afford to be critical because they are already at the top while Chicago is competing with other cities and has a long history of boosterism (including its early booster efforts in the late 1800s that were aided by some transplanted New Yorkers).

The quick rise and fall of “Pray for Boston” on social media

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One early response to the Boston bombings on social media, “Pray for Boston,” quickly increased and then quickly faded. Here is one reaction and possible explanation:

It was jarring. There was the weirdness of seeing so many references to the divine in spaces normally reserved for vacation photos and article links and quips about the news. It was tempting to think that all the social-media-fueled “prayers for Boston” somehow degraded the idea of prayer. As one Facebook commenter wrote on the Pray for Boston page: “Do you want me to DEFINE prayer? A solemn request for help or expression of thanks addressed to God or an object of worship. Prayer is solemn. Not a ‘like’ on facebook.”

It was also strange to see so many non-religious friends talking about prayer. The majority of my Facebook friends who wrote about praying aren’t especially observant. Maybe they go to church or synagogue on holidays, but not regularly—and they certainly don’t post about prayer under normal circumstances…

But I’m not sure that’s really what’s going on here. I don’t think the outpouring of post-Boston social-media prayer was fueled by a bunch of people who, in the face of tragedy, are suddenly eager to seek God. As Elizabeth Drescher writes in a well-done piece at Religion Dispatches, it didn’t take long for the “pray for Boston” meme to die; it was soon replaced by other, more practical sentiments. I noticed that, too. Here it is in graph form—check out how quickly the phrase “pray for Boston” surged on Twitter on Monday, and then how quickly it fell…

Drescher believes #PrayforBoston rose and fell so quickly because the prayers were never really about religion in the first place. They were more reflections of temporary anxiety and sadness than a lasting call to pursue belief:

I’ll throw out two related ideas:

1. Perhaps expressing prayer for victims of tragedy is an updated feature of civil religion in the United States. After tragic events, particularly deaths, it is common for politicians, media figures, and others to say something like “our thoughts and prayers are with the victims.” This is a shorthand for saying we care about the victims and are hoping for the best for them. Invoking prayer is a generic idea (such phrases are not explicitly about praying to “the Christian God” or Jesus) and works pretty well in a society where 80-90% still believe in God or a higher power. In other words, it is like saying “God bless America” at the end of major political speeches – it is a reference to religion but runs little risk of offending people and taps into some transcendent ideas about ourselves and the United States.

2. It is relatively rare to see sustained expressions of religious faith on social media. While most Americans still have some sort of religious or spiritual belief, social media tends to frown on such expressions. Perhaps this is related to the idea of Moral Therapeutic Deism as found and defined by sociologist Christian Smith – what may work religiously for you is fine as long as you don’t impose your values on me and “force” me to see this on my Facebook or Twitter feed may simply be too much. At the same time, just the fact that this social media meme even started at all indicates some kind of religious background of the users.

Disagreeing lists: most religious US metro area vs. the most Bible-minded cities

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There are multiple ways to measure religion and two lists about religiosity in American cities illustrate this:

According to Gallup, Provo-Orem is the most religious U.S. metro area, with 77 percent of residents identifying as “very religious.” That’s a full 13 percentage points higher than the second-ranked city—Montgomery, Alabama—where 64 percent of residents say they are very religious.

Of the top 10 most religious cities identified by Gallup, only three are outside of the South: Provo-Orem; Ogden-Clearfield, Utah; and Holland-Grand Haven, Mich.

But of greater interest, Gallup’s list looks significantly different from one released by Barna Group and American Bible Society earlier this year. Barna’s list of America’s most “Bible-minded” cities, based on “highest combined levels of regular Bible reading and belief in the Bible’s accuracy,” listed Knoxville, Tenn., as the top city. However, Gallup’s ranking shows that fewer than 50 percent of Knoxville residents identify as “very religious”; Knoxville was nowhere near Gallup’s top 10—or even the top 20.

In fact, only two of Barna’s top 10 most Bible-minded cities correspond with Gallup’s: Barna’s fifth-ranked Jackson, Miss., and ninth-ranked Huntsville, Ala., are third and fifth among Gallup’s cities, respectively. Two other top Barna picks (Shreveport, La., and Chattanooga, Tenn.) fell within Gallup’s top 20.

The lists’ least-religious/least Bible-minded cities don’t exactly line up either. Whereas most of Barna’s picks are in the New England region, Gallup reports the lowest percentages of “very religious” believers in West coast cities.

While these two lists may both be dealing with aspects of religion, we shouldn’t be surprised they have different findings. Barna, as it often does, is looking at a specific aspect of Christian practice as understood by a particular Christian group while Gallup is taking a broader view and ends up with a city with a heavy concentration of Mormons at the top of the list (and the only Utah city on the list, Salt Lake City, is #84 out of 96 on Barna’s list). We could take other aspects of religiosity, such as church attendance or giving to churches and religious organizations or feeling “spiritual,” and the results across cities could differ.

It does appear, however, that the two lists generally agree that the South and Midwest/Great Plains (+ Utah) are more religious than the Northeast and West.

Cardinal George on secularization: it is harder for people to have faith today

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Chicago Cardinal Francis George makes a secularization argument by suggesting it is more difficult for people today to have faith:

Cardinal George acknowledged the pope is concerned about faith, and added that all the cardinals are concerned as well. This will be utmost in their minds when they deliberate in Rome…

“The larger question: Is there now such a sea change in Western culture that people can’t believe; that they aren’t open to belief?” he asked. “That therefore you have to be your own god in a way. ‘You have to do just what you want to do in the way that you want to do it. You have to follow your own dream.’

“Well, it’s important to follow God’s dream.

“So we could say maybe (some) people have lost the gift of faith because we’ve created a society where people can’t believe. It’s impossible — well, not impossible, never impossible, but very difficult — to believe because it goes against the grain to say, ‘I surrender my life.’ Maybe it’s why marriage is in such difficulty because when you’re married that’s what you do. You surrender your life to a woman or a man, a husband, a wife. Well, faith means you surrender your life to God.”

George is suggesting social conditions, “we’ve created a society,” make it more difficult to have faith. He doesn’t suggest exactly why this is. Sociologists and others have made arguments over the years for why this has happened: new technologies, demonstrable progress as well as believing in its capabilities, new ways of thinking (from the Enlightenment on) that favor reason and science, the development of the welfare state that takes care of basic human needs, two world wars, and more.

It would be interesting to hear how the Catholic cardinals discuss this topic as they pick a new pope. On one hand, there are over 1 billion Catholics in the world. On the other hand, Catholics and other Christians have been challenged for decades on the relevance of faith and what position it should play in civil society.

Equating religion and being a sports fan

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A communication professor makes a Durkheimian argument that equates being a sports fan and religion:

Almost precisely a century ago, Emile Durkheim pondered along similar lines. Durkheim, a pioneering sociologist, began digging through accounts of “primitive” cultures like the Arunta tribe of Australia, hoping to excavate the ancient source of ties that bind. His conclusion—as revealed in The Elementary Forms of the Religious Life—remains as profound and relevant today as it is elegantly simple: Whenever a society (or, here, sports subculture) worships a divine form, it is, in fact, also simultaneously worshipping itself.

For Durkheim, this all hinged on what he called “the totem.” As he wrote, “On the one hand, [the totem] is the external and tangible form of what we have called the… god. But on the other, it is the symbol of that particular society we call the clan. It is its flag; it is the sign by which each clan distinguishes itself from others, the visible mark of its personality.”…

What totems, therefore, still survive in this culture of ours? The Red Sox. The Packers. The Lakers. And so on. The notion that sports remain our civic religion is truer than we often let on: In fandom, as in religious worship, our social connections are brought to life, in the stands as in the pews. It serves as a reminder of our interconnectedness and dependency; it materially indexes belonging. Like others, I indulge the royal “we” when speaking of my team, though there is little evidence they need me much beyond ticket sales, merchandise, and advertising impressions. Nonetheless, as Durkheim long ago noticed, “Members of each clan try to give themselves the external appearance of their totem … When the totem is a bird, the individuals wear feathers on their heads.” Ravens fans surely understand this.

In short, if you look hard at sports, you can’t help but see contours of religion.

It looks like this researcher recently published a piece in Communication & Sport that involved analyzing some of the Durkheimian features of the behavior of Philadelphia Phillies fans during their 2008 World Series run. However, this is not a new argument. Indeed, from a Durkheimian perspective, lots of social phenomena could take on the functional role of religion in providing people an energy-giving experience, common totems or rituals to rally around, and a sense of cohesion and purpose beyond their individual roles in society. Going back to sports, take, for example, the upcoming spectacle of the Super Bowl. Few other annual events in the United States draw such attention for a short period of time. My undergraduate sociology adviser discussed this back in the 1980s:

The answer, brothers and sisters, appears to be a resounding yes, by the reckoning of James A. Mathisen, a sociologist at Wheaton (Ill.) College. Mathisen, in a scholarly paper presented in Washington at the annual meeting of the Society for the Scientific Study of Religion, argued that the Super Bowl has become “the American spectacle of folk religion . . .the festival of the folk, (celebrating] their faith, their practice and their history.”…

That shift has been accomplished in great measure by the miracle-working power of television and technology, sustaining and spreading the words and deeds of sports figures, Mathisen added. Televised extravaganzas such as the Super Bowl and World Series take on the characteristics of “collective cultic observances,” he said…

“As an American, I simply am expected to be a ‘generic’ sports fan and possibly also have a favorite team or alma mater which becomes a community with which I identify and a clan whose symbols and totems bind me to it,” Mathisen observed. “Being a sports fan is comparable to being religious – it’s a taken-for-granted, American thing to do.”

The attachment or loyalty to a particular team is similar to choosing allegiance to a religious denomination, he continued. Sports also take on the qualities and characteristics of religion in the evocation of tradition and history, Mathisen said.

The halls of fame, for example, “preserve the sacred symbols and memorabilia which encourage us to rehearse the contributions of the saints who have moved on.” Moreover, Mathisen continued, the copiously kept records of sports function in the same manner as the “sacred writings and the historical accounts of any religious group, providing a timeless, normative guide by which later disciples’ accomplishments are judged.”

Also see this piece from the Los Angeles Times from January 2, 1987.

Argument: “the Internet probably hasn’t made people less religious”

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Has the Internet led to decreased religiosity? One lab researcher and research assistant doesn’t think so:

Given these data, I think it’s really unlikely that the Internet has played any substantive role in bringing Americans out of religion. Everyone has a self-serving bias, and atheists aren’t immune. Atheist writers seem really optimistic — they say we have the truth on our side, information is widely accessible, and we’re growing in numbers. But it seems like these first two things don’t really matter that much, and our growth seems to be more in organization and political influence, rather than genuine conversion.

To me, this supports a focus on values rather than beliefs, and about this I’m optimistic — if America is becoming more socially liberal but remains God-fearing, then that’s fine with me. So long as we have a cultural momentum geared toward gay rights, secular government, and social justice, the politically liberal religiously unaffiliated can help to push this progress forward. And there the Internet might help, no matter what anyone believes about God.

This sounds like an interesting research question that would be the flip-side of a recent paper I co-authored where we looked at how religiosity affects Facebook use. I don’t know how this new question would turn out but it does get at a question we raise at the end of our paper: is the Internet more of a secular or sacred sphere? Are there more people promoting belief or unbelief, how many websites are devoted to each topic, how many visitors do such websites receive, and do certain groups have more appealing approaches and sites? And it may not even matter what exactly is being promoted on the Internet; perhaps it is a function of time spent online versus doing other things.