I rarely reblog things in this space, but Elizabeth Drescher’s new book Choosing Our Religion: The Spiritual Lives of America’s Nones is a most well-deserved exception. I’ve connected with Elizabeth on various projects over the years, and I’m so grateful to have permission to post her OUPblog post below. She teaches as Santa Clara University, and writes all over the place.
Before you learn from Elizabeth, though, check out my colleague Mary Hess’ fine, compelling, fairly detailed blog review of the book as well. From Hess’ introduction:
To be honest, I receive a lot of books from colleagues – and even more from publishers – who are interested in my feedback or review of a specific text. Most of the time I glance at a book, get a basic sense of what it’s about, and then put it on one of a couple of piles in my office that are “books to be read soon,” “books to be read some day,” and “books I might want to give away.” Rarely does my initial skim of a book lead me to read it fully, let alone voraciously. But Elizabeth Drescher’s latest book – Choosing Our Religion: The Spiritual Lives of America’s Nones – grabbed my attention and kept me riveted.
I highly recommend this book.
Now, back to Drescher…
3 things you might not know about Nones
Nones are a name for people who answer “none” when asked with what religious group they most identify or to which they belong. Nones are a growing segment of the US religious landscape but there are some misconceptions about how they practice and what might count as “spirituality” or “religion.” Here are three challenges to typical misconceptions about Nones:
1. They’re not Unbelievers – at least not most of them.
The most recent Pew study of the US religious landscape shows a near doubling in the percentage of Americans who identify as Atheists. That’s a big jump, but it’s worth bearing in mind that it’s from a scant 1.6% in 2007 to a slight 3.1% in 2014. Nearly 80% of Nones were raised in a home with at least nominal religious identification and affiliation, and a majority—more than 65%—say that religion remains important to them. Yes, Nones are less likely to profess a belief in God, but more than 70% of the participants on Pew’s 2012 “Nones on the Rise” survey did report some level of belief in God or a Universal Spirit.
But my research and conversations with Nones showed that questions about religious identification and disidentification tied to traditional research categories of believing and belonging miss what are perhaps more important markers across the religious landscape in the United States. Many Nones who talked with me—those who believed in a supernatural being or power as well as those who did not—were often frustrated with what they saw as a fixation on religious belief as an essential component of religiosity or spirituality. Many resisted religious labeling and, with it, the idea that, once set, religious beliefs, identities, and affiliations remain fixed over the course of a lifetime. Indeed, attention to the evolution of spiritual and religious identity, practice, and belief throughout life was a defining feature of Nones.
Dorit Brauer, a Spiritual None from Pittsburgh, put it this way: “I would say I am ‘spiritual,’” she said, “but I am interested in religion, too. I don’t worry so much about the labels. You know, a long time ago, I couldn’t go into a church and feel comfortable. But that has changed for me over time. Now I can go to a Catholic mass with my mother and it’s a very spiritual experience—and a religious experience, I guess. But that is not the core of my spirituality, of course.”
2. Many are looking for spiritual community – just not necessarily a religious community.
It’s by now a commonplace to call out the religiously unaffiliated for individualistic, private, and, as they are very often characterized, narcissistic spiritualities. The idea of spiritual self-absorption and isolationism among Nones was reinforced by the Pew “Nones on the Rise” study. Researchers asked “Are you looking for a religion that would be right for you?” A commanding majority—88%—said, “not so much.”
This was true of many of the Nones who shared their spiritual stories with me. Most were not looking for a community to which they would belong for the rest of their lives. But many were also involved in multiple forms of gathering with different degrees of formality and regularity, some continuing for years, some popping up for a time, then fading away. Nones experienced yoga classes, monthly gatherings of musician friends and their families, gatherings of neighbors for weekly dinners, outings with coworkers to explore the culture of their city, community gardens, and online networks as richly spiritual. What tended to distinguish Nones in this regard was a cosmopolitan outlook rather than a communitarian one—the idea that regular and periodic encounters with others known well, only casually, or not really at all could be occasions of spiritual connection and significance.
This spiritual cosmopolitanism hardly ruled out all engagement with traditional religious communities. “I guess I still have a lot of religion in me, you could say. It just comes out differently now,” said Dan Li, a None from Waimea, Hawaii, who takes as a spiritual practice regularly visiting a diversity of religious sites. “I feel comfortable in a church for the most part, or in a Buddhist temple, or whatever, even if I don’t exactly believe what they believe. All religions have something good in them,” he acknowledged, “even the most small-minded of them. I like that. I like to be open to all of it.”
Such viewpoints mark Nones as very different from the Baby Boomer “generation of seekers” profiled by Wade Clark Roof (1993) in that they are not on an ongoing quest in hopes of finding one, lasting spiritual home. Rather, they enjoy the array of spiritual experiences available to them, and which they can create, in a more open and diverse spiritual environment. This reinforced the idea that traditional categories of believing and belonging are not significant markers of religiosity for Nones, but it challenged the idea that Nones have no interest in spiritual connection with others. Rather, being and becoming spiritual, as that unfolded organically in the course of everyday life and its diverse networks of relationships, were far more important.
3. They’re not inarticulate about religion and spirituality—They’re creating new languages.
Especially in research involving teens and young adults, an assertion has been made by some scholars that religious affiliation is fueled at least in part by Nones’ lack of familiarity and fluency with the languages of the religious traditions in which most of them were raised (Smith and Lindquist, 2005; Dean, 2010). They don’t, that is, learn how to talk about faith in ways that make institutional religious practice a part of their personal religious story.
That may be true in terms of the doctrinal teachings and dogma of traditional religions. But I’m not convinced that a deeper appreciation of Christian atonement theology or the twelve-linked chain of causation in Buddhist teaching would make much of a difference in terms of durable, institutional religious affiliation. The Nones I talked with were remarkably articulate about their own spiritual experience and its significance in their lives once they felt comfortable that their perspectives would be heard without impatience or judgment. I found, in particular, that what is often seen as a dismissive, throwaway phrase, “or whatever,” was in fact often an indication that the person speaking had not yet found language to fully express the particularity of their spiritual experience.
This was especially the case precisely because their experience didn’t map directly to conventional religious belief and practice. Nones often felt that the readily available language was freighted with religious connotations that were problematic, especially for nontheistic Nones. Further, because of the range of stereotypes about Nones as spiritually superficial and narcissistic, many Nones don’t have opportunities to discuss their spiritual lives in great breadth or depth. I found that in their descriptions and explanations of what was spiritually significant in their lives, Nones were often in the process of developing—perhaps for the first time—language that seemed true to their experience.
For example, when I asked Kimberly Arthur, a Secular Humanist from Phoenix, what she meant by “spiritual, or whatever,” she said, “I guess maybe it’s the experiences that people call ‘spiritual’ that I’m talking about. You know, when I say, ‘or whatever,” it’s because ‘spirituality’ isn’t exactly what I’m experiencing, but I don’t know what else you would call it. I mean, it’s just hard to explain when all the words are so loaded. I’ve never really thought about it a whole lot, I guess, what would be a better word. I don’t even know if there is one.”
Processes of spiritual and religious being and becoming trump the classic religious categories of believing, belonging, and behaving for Nones. New modes of networked, cosmopolitan affiliation tend to characterize the way Nones gather through their spiritual lives. And, from this, new stories of spiritual and religious experience that both draw upon and move beyond traditional religious language are beginning to emerge.