When Hurricane Katrina broke the levees of New Orleans and flooded 85% of the city, 100,000 people were left homeless. Disproportionately, these were the poor and black residents of New Orleans. This same population faced more hurdles to returning than their wealthier and whiter counterparts thanks to the effects of poverty, but also choices made by policymakers and politicians — some would say made deliberately — that reduced the black population of the city.
With them went many of the practitioners of voodoo, a faith with its origins in the merging of West African belief systems and Catholicism. At Newsweek, Stacey Anderson writes that locals claim that the voodoo community was 2,500 to 3,000 people strong before Katrina, but after that number was reduced to around 300.
The result has been a bridging of different voodoo traditions and communities. Prior to the storm, celebrations and ceremonies were race segregated and those who adhered to Haitian- and New Orleans-style voodoo kept their distance. After the storm, with their numbers decimated, they could no longer sustain the in-groups and out-groups they once had. Voodoo practitioners forged bonds across prior divides.
Voodoo Priestess Sallie Ann Glassman performs a ceremony at Bayou St. John (photo by Alfonso Bresciani):
Last month I posted data showing that, of all the things that might disqualify someone for public office, being an atheist is tops. I wrote: “Prejudice against those who say there’s no god is stronger than ageism, homophobia, and sexism.” On average, Americans would rather vote for someone who admitted to smoking pot or had an extramarital affair.
We just don’t like atheists.
But who is “we”?
A survey by the Pew Research Center asked Americans of varying religious affiliations how they felt about each other. atheists were most disliked by Protestants, especially White evangelicals and Black Protestants (somewhat less so White Mainline Protestants). Atheists quite liked themselves, and agnostics thought were they were okay. Among other religiously affiliated groups, Jews gave atheists the highest rating.
For what it’s worth, atheists feel warmish toward Jews in return, preferring them to everyone except Buddhists, and they dislike Evangelical Christians almost as much as the Christians dislike them.
Lisa Wade is a professor of sociology at Occidental College and the co-author of Gender: Ideas, Interactions, Institutions. You can follow her on Twitter and Facebook.
A new survey ranks the qualities that Americans dislike in a potential leader, discovering that they still give a strong side-eye to atheists.
Prejudice against those who say there’s no god is stronger than ageism, homophobia, and sexism. People would also rather vote for people with admitted moral failings (in the eyes of some), such as those who’ve admitted to an extra-marital affair or the use of weed, than those who claim a perfect record guided by some other force than god.
On the plus side for atheists and their allies, the percent of people who say that they are disinclined to vote for an atheist for president has declined from 63% in 2007 to the 53% we see today.
“How could we get evidence for this?” I often ask students. And the answer, almost always is, “Do a survey.” The word survey has magical power; anything designated by that name wears a cloak of infallibility.
“Survey just means asking a bunch of people a bunch of questions,” I’ll say. “Whether it has any value depends on how good the bunch of people is and how good the questions are.” My hope is that a few examples of bad sampling and bad questions will demystify.
Despite its Biblical inspiration, Paramount’s upcoming “Noah” may face some rough seas with religious audiences, according to a new survey by Faith Driven Consumers.
The data to confirm that idea:
The religious organization found in a survey that 98% of its supporters were not “satisfied” with Hollywood’s take on religious stories such as “Noah,” which focuses on Biblical figure Noah.
Faith Driven Consumers surveyed its supporters over several days and based the results on a collected 5,000+ responses.
And (I’m saving the best till last) here’s the crucial survey question:
As a Faith Driven Consumer, are you satisfied with a Biblically themed movie — designed to appeal to you — which replaces the Bible’s core message with one created by Hollywood?
As if the part about “replacing the Bible’s core message” weren’t enough, the item reminds the respondent of her or his identity as a Faith Driven Consumer. It does make you wonder about that 2% who either were fine with the Hollywood* message or didn’t know.
You can’t really fault Faith Driven Consumer too much for this shoddy “research.” They’re not in business to find the sociological facts. What’s appalling is that Variety accepts it at face value and without comment.
Last month I wrote about how the revival in the popularity of beards was hurting razor sales, causing companies like Proctor & Gamble to ramp up advertising encouraging “manscaping” below the neck. Here’s another response to the trend: hair plugs for your face.
According to a facial plastic surgeon interviewed for an article at DNAinfo New York, the rate at which he is asked to do facial hair transplants has skyrocketed from ” just a handful of beard transplants each year a decade ago” to about three a week. The surgeons mention the hipster beard trend as one cause of the rise in interest, but also cite a wide array of people who might be interested in fuller facial hair:
…clients include men who have struggled since adolescence to grow a beard, those undergoing a gender transition from female to male, men with with facial scarring and Hasidic Jews who hope to achieve denser payot, or sidelocks.
Expense for the procedure ranges from $3,o00 for partial transplants to $7,000 for a full beard.
What a fascinating example of the intersection of race, gender, religion, technology, and capitalism. Which men’s faces have more power to determine appearance norms for men? Or, what does masculinity look like? Men with Asian, American Indian, and African backgrounds are less likely to be able to grow full beards, but a society centered on whiteness can make their faces seem inadequate. If the situation were reversed, would we see white men, disproportionately, going in for laser hair removal? Would transmen feel less pressure to be able to grow a beard to feel fully masculine? Would they feel more if they were part of a Hasidic Jewish community?
Also, is this really about hipsters? How much power does a young, monied demographic have to set fashion trends? To send a wide range of people to surgeons — for goodness sake — in the hopes of living up to a more or less fleeting trend? How do such trends gain purchase across such a wide range of people? What other forces are at work here?
The term secularization is typically used to describe the process by which something becomes increasingly distant from, irrelevant to, or uninfluenced by religion. But what about religions themselves? Can religions undergo secularization?
Sociologist Jeremy Thomas tested this proposition, looking at changes in how authors writing for the popular magazine Christianity Today frame their opposition to the use of pornography between 1956 and 2010 (article, summary). He compared three anti-pornography frames:
religious (e.g., against the bible, a sin),
harm to others (e.g., performers), and
harm to self (e.g., porn addiction, marital troubles).
Thomas found that the last frame — harm to self — had increasing come to dominate the discussion at Christianity Today. This figure shows the proportion of paragraphs that make each argument. The last frame clearly dominates.
Thomas calls this “outsourcing moral authority”: religious leaders are relying on other authorities to back up their points of view. This suggests that even religion is undergoing secularization.
I am always surprised when Valentine’s day rolls around in America as the fiery public outbursts don’t seem so prevalent. In contemporary India this day holds a special significance especially for youngsters. More than the average date-night with an exchange of chocolates, gifts, and flowers, Valentine’s Day provides an opportunity for young practitioners to authenticate and reify their practice of dating and pursuing “true love.”
While arranged marriages are considered the moral norm, pursuing individual love fantasies are potentially frowned upon and discouraged in a lot of modern Indian homes. Hindutva followers (Vishwa Hindu Parishad) also recommend boycotting the day labeling it western, anti-Hindu, a moral corruption of Indian youth.
Indian youngsters, however, represent a marketable youth desiccated by parental norms, traditional values, and mixed sexual messages. Valentine’s Day appears as an oasis of freedom, filled with everything the society and parents condemn. They are marketable not only with chocolates, pretty red roses and heart-shaped goods, but also marketable for practices that condone a “way of life” very different from those their parents seem to follow.
In this sense, participation in Valentine’s Day is a kind of religious act. Counter-culture, anti-traditional, and even anti-caste (according to the DMK), participation is of the utmost necessity to its ardent young fans and signifies their socio-cultural milieu.
While some think it’s quite inauthentic for Indians to be celebrating Valentine’s Day, Indian youngsters see it as a natural display of their modern values in response to their conservative parents. They may even connect across religious diversity upon this issue. As a mode of rejecting the anti-dating model culturally imposed by parents, kids take to streets kissing in public, exchanging cards and flowers, hungry to share their love with each other.
“For charity and for love” seems to provide an example for a more neutral celebration, condoned by older members of the community. Each time the day is evoked the ritual is transformed. Even in America some call this day a “Hallmark holiday” and refuse to buy into the propaganda that tells you to monetarily express your love. Others reject the day, crying that it forces gender stereotypes and creates unwanted expectations. Far divorced from the roots of a religious tradition called Christianity, St.Valentine’s Day has morphed into a Hallmark holiday for Americans and an excuse to publicly proclaim your dating culture for Indian youth.
What the Indian haters of Valentine’s Day need to realize is that it’s probably nothing personal. Young people have always wanted an excuse to make-out in the back rows instead of pay attention in class. India also just seem to “love love” as a friendly visitor once told me. But, we cannot ignore the fact that these practices are changing based on the lifestyle needs of modern urban Indians, and that they are also changing peoples expectations and expressions of love.
The Hindutva respondents are like some Christians and Muslims who argue that participating in yoga might make you Hindu. They certainly aren’t wrong in implying that participation in a practice could transform your worldview. Far from being irrelevant to religion, opposing meanings of what the practice of Valentine’s Day may create only indicates that “you never know what you’re gonna get!”
Deeksha Sivakumar is a Ph.D. student in South Asian Religions at Emory University, GA. Her current research interests surround a particular enactment of a goddess festival and its unique celebration in Southern India as Bommai Golu. You can follow her on Twitter. This post originally appeared at Bulletin for the Study of Religion.
The Pew Research Center has released the data from new survey of religious and non-religious Jews. They find that almost a quarter of Jews (22%) describe themselves as being “atheist,” “agnostic,” or “nothing in particular.” The percentage of Jews of no religion correlates with age, such that younger generations are much more likely to be unaffiliated. Nearly a third of Millennials with Jewish ancestry say they have no religion (32%), compared to 19% of Boomers and 7% of the Greatest Generation.
A majority of Jews with no religion marry non-Jews (79%); 67% have decided against raising their children with the religion. As a result of intermarriage, the percent of all Jews who have only one Jewish parent is rising. While 92% of people born between 1914 and 1927 had two Jewish parents, Millennials are as likely as not to have just had one.