By Menreet Kaur
What stands out among the Y generation, those born between 1981- 1995, is the accentuation on individuality and self. This essay examines how this unique Gen Y characteristic, in a post-modern and globalised world, manifests itself in their engagement with faith and how this has led to the customisation of services by certain Christian religious institutions for this group, from both an American and Australian perspective.
The theoretical framework guiding this essay will be based on national studies conducted by the two respective countries on their youths about their religious identity and practices and it will explore how the responses to these variables translates into Gen Y being a “generation of individuals”. I will also use the example of BattleCry: an evangelical Christian campaign; Revolve: the complete New Testament biblezine and methods administered by the Youth for Christ Australia (YFC) organisation to illustrate how this trend is changing worship. To conclude, I will reflect on my engagement with religion as a Singaporean Sikh and also a member of Generation Y.
The theory of secularisation, “a process in which religion diminishes in importance both in society and in the consciousness of individuals”, (Berger, 2001, p.443) has sparked interest in sociologists to study the current youth generation attitudes towards religion. The “ascendancy of modern scientific thinking”, led by the development of technology in putting reason to occurrences in the world rather than leaving it to supernatural forces and the “massive modern process of migration, urbanisation and mass communication” has given rise to pluralistic notions of religious life. (p.443-444) Though many sociologists believe that the modernisation of society advocates secularisation, Berger (2001) argues that the presence of religion in today’s world is still too significant to accept this as a direct result but it can be seen as “one situation among others”. (p.446) In order to drive social change towards a more reconciled future of religion in society, it is therefore important to study the implications of current religious trends amongst youth. (Ott, 2007)
In her book, The World According to Y, Huntley (2006) highlights this generation of youths preoccupation with themselves and their need for “self-discovery, self-absorption, self-indulgence and the closely connected embrace of materialism.” (p.162) Instead of accepting religion as it is, mediated Gen Y’ers put more thought and effort into making a religious commitment due to their highly inquisitive nature and scepticism that has been brought about by the negative portrayal in the media of the integrity of organised religions. Huntley also notes that Gen Y’ers are more “organic and eclectic in their search for spiritual meaning” and this is expressed through the inconsistencies in their beliefs and practices. (p.167)
Smith, Faris, Denton & Regnerus (2003) however, are disappointed that this prominent description the Y Generation gets automatically assumed as them being non-religious. They feel that such stereotypes are being perpetuated by publications and the media without any empirical evidence supporting them, therefore creating a “socially constructed reality” of this issue. As a result of self-fulfilling prophecy, “parental expectations, youth self-images, and the resource allocations of religious organisations” becomes altered. (p.126)
Surprisingly enough, the facts do not lie. National studies (Smith et. al, 2003; Gallup & Newport, 2004; Greenberg, 2004; Mason, Singleton & Webber, 2006; Hughes, 2007) done on Gen Y’s religiosity in both America and Australia, point towards the same direction -- the majority of youths, more than 50% in each country, are still in fact traditionally religious.
Though Smith et. al (2003) found that there was no notable or consistent trend that indicated an increase in the “alienation or antagonism toward organised religion among American youth” (p.127), Smith & Denton (2005) acknowledges that there is a new creed that Gen Y’ers follow which is non-threatening to traditional religions. They have labelled this as “Moralistic Therapeutic Deism”. (p. 46) A discussion with U.S youths about religion brought up some key ideas that led to the development of this term. To youths, it is about taking the moralistic approach to life and striving towards being a self-actualised individual. (p.47) This personalisation of faith allows youths to pick and choose moral values that are available in the full spectrum of religions without compromising their place in the moral fabric of society. Winston (2007) backs this notion by arguing that youths “are not in the market for package deals” but instead they constantly want to, (similar to the analogy of the iPod), want to “create their own playlist” when it comes to religion. (p. 1)
This idea of the individual construction of religion is also evident amongst youth in Australia. Mason et. al (2006) study on the “Spirit of Generation Y” highlighted that a majority of all denominations was “okay to pick and choose your religious beliefs” and that “morals are relative; there are no definite rights and wrongs for everybody.” 87 % of youths were also reluctant to claim that there was one true religion. (p. 7-8) A similar Australian study also indicates that Gen Y’s need for factual information or ‘scientific fact’ for self-assurance is not hard lined and they are willing to accept that unlike science, religion does provide a set of “moral rules and directions for life”. (Hughes, 2007, p. 131)
Greenberg (2004) American study on youth found that faith is expressed in highly informal and personal ways, with 68% of youth discussing religion with friends. Their diverse social networks indicate that 93% of their friends are not likely to be in the same religious community as them. (p. 6) Gen Y’ers have found their own way to religious expression as they move away from “traditional measures of religious practice.” (p.9) The study also shows how for most youths, the individual and self is prioritized as they put personal complications such as finding a job, dealing with relationships, sex, STDs and getting good grades over their relationship with God. (p. 16)
When it comes to social issues involving individual’s rights and self-expression, such as legalizing gay marriage, women’s abortion rights and engagement in pre-marital sexual activity, Gen Y, as a whole displays a more progressive worldview. However, their attitudes towards this by their religious beliefs vary significantly. 89% of devout youths are more likely to oppose on these issues. (Greenberg, 2004, p.30) Winston (2007), though not disputing these statistics, puts it across that youths these days go through a research process amongst themselves, independent of their religious traditions before making an informed decision. She contends that this generation does not “automatically tie biblical truth to social conservatism”. (p.7)
Both in America and Australia, Pentecostal and Charismatic Christianity which focuses on the “construction of self” rather than the community, have not only attracted younger people but have also enabled them to recognize the importance of faith. (Smith et. al, 2003; Hughes; 2007) Hughes reasons this to their encouragement of self-expression and through the use of music which is both common knowledge and empirically noted to be the ultimate form of enjoyment for youths. (p.72) Mueller (2006) argues that youths source their worldviews from the media and the cultural crypts that reside within it and religions such as Pentecostalism which have taken the time to engage with popular culture, have catered their services to their generation, and Mueller sees these youths who participate as them returning the favour. (p.27-28)
Now that I have established the importance of individuality and self amongst Gen Y and how it translates to their religious faith, I will illustrate some practical applications of how certain Christian religious organizations are rethinking (or rebranding?) their services to cater to these youths.
Ron Luce, founder of Teen Mania Industries, an Evangelical Christian organization, specifically tailor-made a campaign entitled “BattleCry” to target the Y generation in America. He expresses a downward spiral in the morality of society because of the influx of sexuality and emphasis on profit-making by using ‘hip’ and current examples such as MTV, Victoria’s Secret to demonstrate this. (Luce & Guzzardo, 2006) Even though the campaign shuns the idea of popular culture, BattleCry is renowned for its live bands, deejays and pyrotechnics typical to that of a rock concert but instead of worshipping those teen idols, they are “pledging their faith and allegiance to God”. (Mayberry, 2007) Similarly, in Australia, Bouma (2006) narrates a story of the mega-churches in Sydney and Melbourne that work on this design of their sermons too. He relates this to the “experiential and emotional authority” that this kind of service offers with one fully emerging themselves in the “ecstatic utterance and exuberant expression of faith”. (p.94) Roof (2001) asserts that this experiential or “lived religion” provides the youth “with feelings, with innermost realities, with intimations of presence of the sacred” which is much more powerful than just plainly reading the religious doctrines. (p.33)
A new genre in publishing, Biblezine, has also surfaced as a result of religious organizations trying to connect with the youth of today in America. Bennetch (2009) defines this as “a combination of the Bible with the formatting and visual elements of a teenage fashion magazine.” (p.ii) Revolve: The Complete New Testament is one case in point. It would try to naturalistically inculcate the religious word into youths settings, for example in the segment “Beauty Secrets”, it would suggest that as one applies sunscreen, they should take the time to talk to God and eventually make these two a daily regime. What makes the Biblezine so successful in the youth market is the fact that it allows the reader to make subtle connections with its content, thus not imposing on their freedom of expression and individuality. (Bennetch, 2009, p.18)
In Australia, the Youth for Christ (YFC) organization has nailed down some key characteristics of Gen Y, recognized the implications and have proposed ways for churches to adapt. One of which is the Omnipresence of technology that empowers youth in their social networkability and intellectual pursuits. The YFC suggest programs like E-Discipleship and connection through online chat, email, Facebook to help build relationships with youth. With Gen Y being the most educated, the YFC notes that it is important for church authorities to not talk down to them. Church programs should not be limited to just whites but instead it should embrace multi-cultureless because of the pluralistic and globalized world that youths these days live within. (Gloz, 2003, p. 2-5)
Postmodern theorists are quick to point out that the “concept of spirituality has partly replaced the concept of religion.” (Kotila, 2005, p.68; Scott, 2009; Apokis 2005) Akin to the self-indulgent and consumerism lifestyle that Gen Y youths lead, Apokis (2005) puts “religious activity in a postmodern context” in a “similar process of choosing and possessing those options that work or are most comfortable.” (p.13) He argues this with the illustration of a minister of a religion reading his horoscope. In the same vein, Scott (2009) applies the “market place model” to youths constantly changing their “own level of acceptance and engagement” in religious contexts by the prevalent “shifts and trends in the larger culture.” (p.1123) In essence, the concept of “self” remains fluid in the different historical, cultural and societal periods. (Kotila, 2005; Apokis 2005)
In this concluding section, I will personally reflect on my engagement with religion as a Sikh in Singapore. It is unfortunate to note that no research has been done of the current youth engagement with religion within the Singapore context. Even more upsetting is the fact that no local population census of Sikhs is available.
With a sizeable number of Singaporean Sikhs migrating overseas, the religious community is becoming increasingly small. Sikh values and beliefs that my parents have instilled in me have disintegrated because of the lack of support networks or youth fellowship to reinstate those beliefs in me. One significant obstruction that I have to face whenever I visit the Gurdwara is the language barrier. Sikh priests from India read the Guru Granth Sahib in Punjabi and offer no explanations of the religious texts, leaving me confused and disillusioned. Over the past couple of years, I have taken to just accepting the belief in God and not being a practicing Sikh. It is with regret I write that my relationship is God is purely selfish, using him as an excuse or reassurance within the daily spectrum of my life. However, I feel that if the proper troubleshoot tools were applied by the officials of the Gurdwara, my relationship with the religion would be much stronger. For now though, I will continue to keep an open mind and selectively pick what other beliefs I want to add on to my list in order for me to be a fully-actualized individual.
References:
Apokis, C. (2005) Indicators of Postmodern Constructions of Religion and Spirituality. Retrieved June 5, 2009, from http://www.vcce.org.au/pdfs/indic_pomo_paper.pdf
Bennetch, R.J. (2009) The Gospel According to Glamour: A Rhetorical Analysis of Revolve, The Complete New Testament. (Partial fulfilment, University of Saskatchewan, 2009). Retrieved from http://library2.usask.ca/theses/available/etd-01082009-170629/unrestricted/Bennetchthesis.pdf
Berger, P. L. (2001). Reflections on the Sociology of Religion Today. Sociology of Religion. 62(4), 443-454.
Bouma, G.D. (2006) Australian Soul: Religion and Spirituality in the 21st Century. Melbourne: Cambridge University Press
Gallup, A. & Newport, F. (2006). The Gallup Poll: Public Opinion 2004. Maryland: Rowman & Littlefield.
Gloz, V. (2003) Revolve: Generation Y. Retrieved June 4, 2009 from http://www.yfc.org.au/resources/revolve_01.pdf
Greenberg, A. (2004). OMG! How Generation Y is Redefining Faith in the iPod Era. Retrieved June 3, 2009, from http://www.scribd.com/doc/7581205/OMG-How-Generation-Y-Is-Redefining-Faith-in-the-iPod-Era
Hughes, P. (2007). Putting Life Together: Findings from Australian Youth Spirituality Research. Victoria: Fairfield Press
Huntley, R. (2006). The World According to Y: Inside the New Adult Generation. Victoria: Allen & Unwin
Kotila, H. (2005). Contemporary Worship as an Expression of Post-modern Spirituality. In Tirri, K. (Ed.), Religion, Spirituality and Identity (p.65-83). Switzerland: Peter Lang AG
Luce, R. & Guzzardo, M. (2006) BattleCry for My Generation. Canada: David C. Cook
Mason, M., Singleton, A., Webber, R. (2006). The Spirit of Generation Y: Young People’s Spirituality in Changing Australia. Sydney: John Garratt Publishing
Mayberry, V. (Presenter). (2007, August 5). Faith Matters: BattleCry Movement. New York: ABC News. Retrieved June 5, 2009, from http://abcnews.go.com/Nightline/Video/playerIndex?id=2990885
Mueller, Y. (2006). Engaging the Soul of Youth Culture. Illinois: InterVarsity Press
Ott, M.R. (2007). The Future of Religion: Towards a Reconciled Society. Leiden: Brill
Roof, W. C. (2001) Spiritual Marketplace. New Jersy: Princeton University Press
Scott, D.G. (2009). Spirituality and Identity Within/Without Religion. In Souza, M., Durka, G., Engebretson, K., Jackson, R. & McGrady, A. (Eds.), International Handbook of the Religious, Moral and Spiritual Dimensions in Education (p.1111-1125). Netherlands: Springer
Smith, C. Faris, R. Denton, M.L. & Regnerus, M. (2003). Mapping American Adolescent Subjective Religiosity and Attitudes of Alienation Toward Religion: A Research Report. Sociology of Religion. 64(1), 111-133.
Smith,C. & Denton, M. (2005) “Moralistic Therapeutic Deism” as US Teenagers Actual, Tacit, De Facto Religious Faith. Retrieved on June 6, 2009 from http://www.ptsem.edu/iym/lectures/2005/Smith-Moralistic.pdf
Winston, D. (2007) iFaith in the Amen Corner: How Gen Y is Rethinking Religion on Campus. Retrieved June 3, 2009 from http://religion.ssrc.org/reforum/Winston.pdf
No comments:
Post a Comment