Abstract
What approaches do parents or those who plan to have children employ to socialize their children about religious or secular identification, beliefs, and practices? In what ways do primary and secondary socialization agents interact in this process? How might cultural narratives shape or be shaped by primary and secondary socialization activities? I address these questions by drawing on sixty interviews with two groups of Canadians – those who identify with a Christian group but limit attendance to religious holidays and rites of passage (marginal affiliates), and those who do not identify with any religion and never attend religious services (nonreligious individuals). I found that marginal affiliates did or planned to expose their children to religious belief and practice, while nonreligious individuals were inclined to defer to their children. However, marginal affiliates and nonreligious individuals jointly maintained that children should have choice in this matter. Parents did not or planned not to impose religious or secular views on children. Further, one’s upbringing informed parental socialization strategies and tactics that were largely informed by prevailing Canadian cultural narratives.
Highlights
Sociological research consistently has showed that socialization in the home is the best predictor of future religiosity
One of the contributions that the following research makes to the existing literature is a direct comparison between marginal affiliates and nonreligious individuals, a diverse group within a less religious contingent of the population when compared with those who attend religious services weekly
Different socialization approaches were preferred by marginal affiliates and nonreligious individuals
Summary
Sociological research consistently has showed that socialization in the home is the best predictor of future religiosity (see e.g., Bengtson, Putney, & Harris, 2013; Collins-Mayo & Dandelion, 2010; Dillon & Wink, 2007; Dudley, 1999; Myers, 1996; Penner, Harder, Anderson, Désorcy, & Hiemstra, 2011; Sherkat, 2003; Sherkat & Wilson, 1995). Given the surge in nonreligious individuals – those who say they have no religion – with each successive generation across many modern Western nations (Bibby, 2011; Crockett & Voas, 2006; Kosmin & Keysar, 2007, 2008; Norris & Inglehart, 2011; Sherkat, 2014; Voas, 2009; WilkinsLaflamme, 2014), a handful of scholars have given attention to faith transmission, or the lack thereof, from nonreligious individuals to their children (Bengtson, Putney, & Harris, 2013; Manning, 2013, 2015; Merino, 2012; Zuckerman, 2012). Less known are the mechanisms, processes, and narratives that nonreligious individuals use with their children regarding religious or secular identification, belief, or practice This subject is absent altogether in the literature on religion in Canada. Comparative research is sparse when considering heterogeneity among relatively irreligious individuals
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