Riots, respect and research

August 15, 2011

Mindless, crass, materialistic, and, probably most unforgiveable by those on the left, apolitical. Those are the common descriptors of, principally, the young people involved in last week’s riots.

Unsurprisingly, they are the words most commonly employed to describe young people even in the absence of rioting. When the people I interview want to blame someone for society’s problems they tend to turn to one of three trusted foes: young people, racialised others, or bad mothers. This week, we had all three bundled into one neat, simple package.

The reasons for this bad behaviour are also simple and threefold: lack of moral training, too much commercialised, celebrity-focused TV, and the crumbling of authority. Social scientists like me who study people and their beliefs collect and share startlingly similar stories told in similar tones by older people about young people whether in the US, the UK, or Australia.

They run like this: ‘when I was young, we would give up our seats on buses to older people/never talk back/say please and thank you/and if we got into trouble picking apples from a tree in the village the local policeman would haul us by the ear home where our fathers would give us a good hiding’.  And what’s needed now, we are told, is: jail/military service/uniforms/the death penalty/more police on the streets.   In anthropology, we call these shared explanations ‘tropes’: they are the myths, the nostalgic legends, passed on through generations of how life apparently was and, more importantly, how it should be.

What we need to do now is stop circulating those myths through simple headlines and start listening to the people involved.  Of course what they did was wrong, of course they know better and of course they should be held accountable – but many of them are children and a disproportionate number are young adults. Sending them to jail will ruin their lives.

If what underpins their actions is disrespect for authority, we need to start asking: what are they angry about and who, precisely, don’t they respect? In my research, I have never found cases of young people disrespecting authority for its own sake: they have favourite teachers, youth workers, faith leaders, family members. They believe that some forms of authority are more legitimate than others. Young people have values and strong beliefs: they believe in people with whom they feel they belong – people with whom they have emotional, respectful, trusting relationships. That’s usually not going to be a father who beats them or a policeman who cuffs them around the ear, or a politician who jails them or cuts their EMAs or chances at college or university, or a banker who laughs all the way to the bank.

Kicking off and grabbing loot is perhaps not a politically mature form of protest, but it may be the only way those involved felt they could act out and communicate  their disrespect and anger. That form of articulation needs to be deciphered and understood with time, empathy and, yes, respect. Fortunately, there are many well-qualified researchers in many disciplines, including anthropology, theology, geography, sociology, political science, and psychology who will be doing just that.

 

Dr Abby Day is a Research Fellow at the University of Sussex engaged in long-term research in the UK in the anthropology and sociology of religion. She is Chair of the Religion study group in the British Sociological Association and author of several papers and books including: ‘Believing in Belonging: Belief and Social Identity in the Modern World’ published by Oxford University Press, 2011.

Contact: a.day@sussex.ac.uk


Big week for census Christians

March 21, 2011

Census week: a large percentage of the UK population will be sharpening their pencils to mark on Sunday one of the rare times they ever self-identify as ‘Christian’. Just under two percent of the population attends the Church of England weekly, and all other measures of Christian practice, such as baptism and confirmation, are declining. So, why will people without faith in God, Jesus or Christian doctrine self-identify as ‘Christian’ on census Sunday, March 27?

What we saw in 2001, and will probably see again in this census of 2011, is that when pushed to make a choice on the decennial census, more than 70 per cent of the population self-identifies as Christian. What they really believe, however, is more complex. Many don’t worship Jesus or even God, or give religion any thought unless asked to on occasions like census day.

I’m an anthropologist who has been studying religious identity in the UK and overseas for the past 10 years, ever since the ‘religious question’ was placed on the UK 2001 census – marking the first time this had happened in 150 years.

The only problem here is that census data are used to inform important political decisions about a range of issues, such as health, welfare, and education. The census helps the government decide about funding religious schools, for example.

Because so many of the census Christians are more concerned more about protecting English culture than Christian beliefs,  we might find we are funding ‘white schools’ rather than ‘faith schools.

I have concluded from my research and review of other national and international studies that we know from large-scale survey data, asking questions about belief in God or frequency of church attendance, that the trend in the UK, Europe, Australia, Canada, and the USA shows steady decline in traditional, Christian beliefs and behaviours. We know from interview material that the same people who say they don’t believe in any religious ideas, will happily say they are Christian if they are asked to make that choice.

That’s because they relate being Christian to being baptised as a child, or going to Sunday school, or what they feel is a characteristic of their culture, or something about the Ten Commandments.

I have categorised these non-religious Christians in three ways: ‘natal’ (because it’s about baptism and family); ‘ethnic’ (because it’s about culture and country) and ‘aspirational’ (because being Christian is being good.)

For many people, selecting ‘Christian’ is the only logical and emotional choice when faced with the task of claiming one identity amongst others. 

When they look down the list and see the options, ranging from Buddhist to Muslims or others, they feel compelled to tick the Christian box as a sign of solidarity. Christian, for many people, means English, and often a particularly hard form of English that rejects multi-culturalism.

I was a member of the Academic Advisory committee that advises the Office for National Statistics on how census questions should be phrased. The wording of the 2011 question remained the same as the 2001 question for purposes of comparison, although the option ‘No religion’ replaced ‘None’. I think that was good – it made it clearer that ticking ‘no religion’ was a positive statement. I know from my research that many people have a wide range of beliefs and faith in many matters – just not all of them religious.

Notes

 

 

Contact:

 

Dr Abby Day: a.day@sussex.ac.uk

 

 

Dr Abby Day is a Research Fellow in the Department of Anthropology, University of Sussex. She is a frequent key-note speaker at academic and professional conferences and a

Member of the Academic Advisory Group for the 2011 Census Questionnaire Development, Office for National Statistics.  She is currently an ESRC-funded Principal Investigator ‘A Longitudinal Qualitative Study of Belief and Identity’ and AHRC-funded Principal Investigator, Connected Communities Programme:  ‘Sacred Communities: Connected practices across place and time. A joint review and scoping study.’  

Key publications:

 

 

Books:

Day, A. in press, forthcoming October 2011: Believing in Belonging: Belief and Social Identity in the Modern World: Oxford: Oxford University Press.

Day, A. (ed.) (2008) Religion and the Individual, Aldershot: Ashgate.

 

Recent academic papers:

Day, A.  (2010) Propositions and performativity: relocating belief to the social Culture and Religion 11 (1): 9–30

 

— (2009) Researching Belief Without Asking Religious Questions’, Fieldwork in Religion, 4 (1).

 

 


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