Religion and Generation Y.- Jade houghton

This essay will explore the avenues of youth spirituality; the lack of spirituality, its new directions, and what is being addressed within religious group to attract the youth of today. It appears apparent that there are growing concerns over the ties between youth and religion. By observing and analysing the survey The Spirit of Generation Y: Young People's Spirituality in a Changing Australia this essay will argue that Generation Y’s views on religion does not significantly vary to those views of other generations including Baby Boomers, born 1946 – 1960 and Generation X born in 1961 til 1975. In fact it is because of these generations that religion has been shaped in a certain way for Generation Y. The other is media and entertainment.
First it is important that we understand the context of this essay. Generation Y covers those born between the years 1976 til 1990. This generation is defined as media and entertainment savvy. Their personal ideas of religion often first spring from television, movies, and music. (Smith, Sims and Berkowitz 2005). Generation Y have also made the claim that they highly value close relationships with both friends and family, they also have expectation of having an exciting and enjoyable life. This includes this generation demanding peace and security within world. These concerns seem to outweigh the concerns that follow religion.
By knowing the key elements of this generation its better understood how they interact with traditional religions, new age religions, and secular religions.
The results of the survey ‘The Spirit of Generation Y: Young People's Spirituality in a Changing Australia’ conducted by Mason, Webber and Singleton came about from a in-depth process whereby 100 youths from the ages of 13 to 24 partook in an interview process. Within this process a broad demographic was identified with all ranges of social and cultural groups participating. The Spirit of Generation Y research (2003-2007) explored the views that are apparent within the life of youths today. It aims to identify the role religion plays within the lives of teens, whether it is tradition, secular or new age. There is also a great emphasis on values and social concerns.

Statistics are best used to define the role of traditional spirituality among teens. Firstly it is understood that from the survey ‘The Spirit of generation Y’ 51% of the Australian youths said they believed in God of some description, whilst 17% said they did not believe, and a further 32% were unsure (Mason, Singleton and Webber 2007). However although 51% stated that they believed in a god, Almost half of Australian young people between the ages of 13 and 24 do not belong to or identify with any religion or denomination (Mason, Singleton and Webber 2007). This is an example of a discontinuation of partaking in religion practice within the traditional sense. Within Australia it is understood that Christianity is the largest denomination, 46% surveyed consider themselves Christian and only 6% identify themselves as belonging to other religious traditions, such as Hinduism or Islam (Mason, Singleton and Webber 2007). Although these results reveal youths participating in traditional religions is important to note that these statistics found within the survey only differ slightly in comparison to the beliefs and practices of their baby boomer parents. Generally it can be stated that there is a low interest among youth to state that they are among a specific religious group but instead they prefer to follow the notion that is it ‘ok to pick and choose your religious beliefs’. Merely 13% of generation Y stated that only one religion is true (Mason, Singleton and Webber 2007). Clearly due to their individual beliefs, tolerance and acceptance is very apparent within the lives of the Y Generation. It appears there are reasons in which Australian youth are tending to alienate themselves away from traditional religions, these include a seemingly irrelevance of church teachings; simply not answering questions youths want answered, the inability to approach authority, and the seemingly ‘old fashioned’ ways in which traditional religions run. (Smith, et al. 2003) These reasons have been linked to the facts that before youths have reached the age of 25 already 18% claim to be ex members of their traditional religious community (Mason, Singleton and Webber 2007). The overwhelming result when looking at traditional religions is the role of the parents. An enthusiastic and committed Christian parent is found to influence their child making their faith much stronger within Christianity. Similarly youth and their peers can affect the ways in which traditional religions are perceived. With a third of the students who identified themselves being religious claiming that they were placed under great pressure from school peers and are often made fun of or teased about their religious practices.

Interestingly another survey taken within America takes some similar and opposing views on youth and traditional religion. Smith and Denton express that the Generation Y are not ‘escaping’ tradition to explore "alternative" religious practices and beliefs but instead still indentify as being traditional religious adherents. (Smith and Denton, Soul Searching: The Religious and Spiritual Lives of American Teenagers 2005) Therefore it is correct to state that the diversity of other religion is not necessarily true within American society as is becoming apparent within the Australian society. (Smith, Sims and Berkowitz 2005)
"Contrary to popular perceptions, the vast majority of American adolescents are not spiritual seekers or questers of the type often described by journalists and some scholars, but are instead mostly oriented toward and engaged in conventional religious traditions and communities." "Spiritual but not religious" does not describe how teens view themselves.” (Smith and Denton, Soul Searching: The Religious and Spiritual Lives of American Teenagers 2005)
Another result within their study found that America youth are not leaving the church when they are still at a young age. 77% percent of generation Y who belonged to a congregation in America said that they would remain within the same congregation til at least the age 25.(Smith and Denton, Soul Searching: The Religious and Spiritual Lives of American Teenagers 2005). Finally Smith and Denton conclude that it is not only is traditional religions at risk of losing their young adherents, but all things religious should fear that youth of today have less intent and desire to partake in religious practice as they begin to feel fulfilment in everyday life as their independently strive to find happiness . (Smith and Denton, Soul Searching: The Religious and Spiritual Lives of American Teenagers 2005) In observing this notion put forward by the survey it is evident that some traditional religious practices are becoming more popular and appealing than others as they address what generation Y is searching for.
Global Pentecostalism is an example of youth’s news movements with traditional religion. Pentecostalism has expanded within the past ten years and is now significant force within Christianity.(Miller and Yamamori 2007). It is understood that Pentecostalism addresses the need and concerns of the Y generation, and is specifically based around children and the new generation. The ministries and practices encompass music and a concert like atmosphere whilst there is an emphasis placed on the power of faith transforming individuals and society (Miller and Yamamori 2007). The success and progression of Pentecostalism will continue to rise as it encompasses the views of generation Y as mentioned previous. Pentecostalism addresses the needs of youth and generation Y it aids and supports young people who are continually exploring the world, and becoming involved with all aspects of life. Pentecostalism identifies youth’s objectives to be happy in life, and its practices aim to involve youth more into their religion. It expresses that though their teachings youth and generation Y will be all the better for it.
From the notion of Pentecostalism’s practices in order to create happy and ‘good’ youth springs the idea that from religious practice youths are able to demonstrate a higher concern for social behaviours. They appear to be more accepting and tolerant with fewer tendencies to participate in offensive actions such as crime. Religion, whether it is traditional, new age or secular can be successful and is possible to engage youths and embed them with a unique moral code. These youths identified work more positively within their communities and possess humanistic qualities.
New age spirituality is identified as having many links with the Generation Y. Although it was revealed within the survey, The Spirit of Generation Y, that 50% of Gen Y has claimed to have looked at alternative religions it appeared that this was more discovering general information rather than seriously practicing that religious belief (Mason, Singleton and Webber 2007). Studies into new age religion and teens seem to follow the trend that although there is an interest in these new practices there is less commitment. For example even though 31% belief in reincarnation and previous lives, and 24% in astrology, it is understood that generation Y see no real point to these new age practices (Mason, Singleton and Webber 2007). Teens found that those new age religions that are mixtures or are made up from traditional religions were the most accessible and therefore were more popular. From survey study it became apparent that there are many more factors that play a role in new age religions these include social factors, and demographics along with the fact that women are far more prominent to join new age religion and spirituality than males are.

A new age concept constructed from Traditional religions is that of Moralistic therapeutic deism. It is firstly a theistic concept, however it embraces the notion that god wants youth to be good and nice with the aim of life to be happy. In achieving this god doesn’t take a prominent position in one’s life, unless one wants him too. (Smith, Sims and Berkowitz, Talk of the Nation, 2005). It can be said that majority of generation Y fall into this category of Moralistic Therapeutic deism.

Another aspect found within the studies of Mason, Webber and Singleton was the notion of secular spiritualism, 28% of those surveyed answered to partake in a secular way of life (Mason, Singleton and Webber 2007). Firstly 17% of those interviewed amongst generation Y did not believe in god, a further 9% said that religion held zero truths and 23% held no belief in an afterlife, heaven or hell (Mason, Singleton and Webber 2007). The most evident statistic however was the 14% who were undecided and therefore have not accepted any sort of believes (Mason, Singleton and Webber 2007). This aspect I feel will always be apparent within youths, as they are still exploring life and what is available. AS expressed previously in this essay Generation Y’s media ‘addiction’ is evident within their views of religion. As youths develop ideology about the broader society, TV and movies help fuel ideologies about how religion should be viewed and what should be believed. Popular culture has influenced teens into believing the paranormal, as shows and movies such as Buffy, Supernatural, Harry Potter, and Twilight encourage youth to believe in something far less traditional (Mason, Singleton and Webber 2007).

Values and social concerns are just as prominent as media and entertainment in the lives of generation Y. Brought to idealise the notions of happiness and peace youth tend to search religions in order to find something for themselves, if something else can offer the same happiness and security it is then placed in the forefront, ahead of religion. This is evident in the National survey of Yong Australians 2008 when 2% acknowledged religious figures compared to 30% who preferred their parents as those who they admire most. (Mascord 2008) It is clear to see parents are key influences on teens' religious lives. (Smith and Denton, Soul Searching: The Religious and Spiritual Lives of American Teenagers 2005)
Although many of the surveys completed in both Australia and America share some differences it is evident that one main similarity is shared. The role of parents within a youth’s religious belief is undeniably important. Although a generation gap is apparent from this study this essay reveals that generations Y, X, and Baby Boomer share more similarities than differences (Mason, Singleton and Webber 2007).
"Any generation gap that exists between teens and adults today is superficial compared with and far outweighed by the generational commonalities." (Smith and Denton, Soul Searching: The Religious and Spiritual Lives of American Teenagers 2005)
To support this notion it is expressed that three out of four teens claim that their religious beliefs stem from their parents and in many cases more predominately from their mother not fathers. (Lytch 2005)
Religion and spirituality amongst Generation Y is a much debated topic. Concerns over the relevance and the appeal of traditional religions are apparent as is the commitment teens hold for new age spirituality. (Smith, et al. 2003) Rising in Pentecostalism expresses that religion needs to address the need of today’s youth as they desire peace and security as well as a sense of happiness and place within the world. Furthermore this essay concludes that parents and peers have one of the greatest impacts of Generation’s Y view on Religion and its practices. Parents are the primary factor to how a child views religion and whether or not they desire to be a part of it. (Lytch 2005)

Works Cited
Lytch, C. What teens believe: a survey on youth and religion, Christian Century. 2005. http://findarticles.com/p/mi_m1058/is_18_122/ai_n15674612/ (accessed June 7, 2009).

Mascord, Keith. "National Survey Of Young Australians." The Research and Social Policy Unit, Mission Australia. 2008. (accessed June 6th, 2009).

Mason, Michael, Andrew Singleton, and Ruth Webber. The Spirit of Generation Y: Young People's Spirituality in a Changing Australia. John Garratt, 2007.

Miller, Donald E, and Tetsunao. Yamamori. Global Pentecostalism : the new face of Christian social engagement. University of California Press, 2007.

Smith, C, R Faris, ML Denton, and M. Regnerus. "Mapping American Adolescent Subjective Religiosity and Attitudes of Alienation toward Religion: A Research Report." In Sociology of Religion, Vol. 64, No. 1, by C Smith, R Faris, ML Denton and M. Regnerus, pp. 111-133. Oxford University Press, 2003.

Smith, Christian, and Melinda Lundquist Denton. Soul Searching: The Religious and Spiritual Lives of American Teenagers. USA: Oxford University Press, 2005.

Smith, Christian, Rev. Robbins Sims, and Marvin Berkowitz, interview by Neal Conan. Talk of the Nation, (March 17, 2005).