No longer the default religion: is being a Christian now a political statement?

The census has shown a big decline in the number of people declaring themselves to be religious, writes Nelson Jones.

The anthropologist Kate Fox calls it the "default religion rule". In her 2004 study Watching the English, she recalls eavesdropping on a conversation in a GP's waiting room as a mother helped her 12 year old daughter fill out a registration form. "We're not any religion, are we?" asked the girl, bemused by one of the questions, to which the mother replied, "No, we're not. Just put C of E."

But is this "rule" as strong as it was? Today's results from the 2011 Census suggest that the number of those self-identifying as "Christian" in England and Wales – the religion question wasn't broken down by denomination – has declined substantially from ten years previously. Then it was 72 per cent. The latest figure is 59 per cent. There has been an almost equivalent rise of 10 per cent in those ticking the "No religion" box, but it's still only a quarter of the population. Even if the 7 per cent who declined to answer the voluntary question are counted as non-religious (which is unlikely to be the case) we're still left with more than two-thirds who declare a faith.

There's something for everyone here. The British Humanist Association was quick of the mark this morning, with Andrew Copson hailing "a really significant cultural shift". He argued that the Census figures, while inflating the true figure, provided further evidence that religious practice and identity were in decline, "and non-religious identities are on the rise". But the Church of England has hit back. Its spokesman, Rev Arun Arora, pointed to the 59 per cent figure as evidence that "the death of Christian England has been greatly exaggerated." He compared the fairly low membership of the National Secular Society with that of the British Sausage Appreciation Society. Which is fair enough, I suppose. There are, after all, many millions of people in this country who appreciate sausages without feeling the need to join a society to say so.

In truth, the Census figure reveals little that wasn't already known. Its main importance is political. Those who argue against social or political change (for example, against the introduction of same-sex marriage) or in favour of the special privileges enjoyed by the Church of England will breathe a sigh of relief that they can still point to the Census as proof that this is still a Christian country. For this very reason the BHA ran a high-profile campaign last year urging non-believers to identify themselves as such. It's not clear what difference this made: though there has been a huge fall in the number of self-declared Jedi, that in itself is not enough to account for the rise in the "no religion" figure.

Over the decade between the two most recent censuses, regular churchgoing has continued to decline, but at a slower rate than suggested by the figure for religious affiliation. Other research (such as the poll carried out earlier this year for the Richard Dawkins Foundation) suggests that only a minority of Britain's self-declared Christians have any deep knowledge of Christian doctrine or the Bible. The biggest driver of the decline in nominal Christian affiliation may be generational: younger people tend to have less cultural attachment to Christian traditions, and be less likely to adhere to the "default religion rule." But the terms of the debate have also been transformed. In 2001, religion had a relatively low public profile, although the fact that the question was added to the Census suggests that, even then, things were beginning to change. In the past few years, it has become difficult to avoid. Religion has entered the cultural and political debate in ways that would have been unimaginable just a few years ago.

The rise of public chatter about religion may not have been reflected in rising levels of active churchgoing. But it may well have contributed to a sharpening of people's religious identities. On the one hand, the prominence and popularity of the "New Atheists" has helped to turn non-belief into a positive identity. It has also confronted people with the notion that belonging to a religion involves at least some level of practice and/or theological belief, something that they may not have considered before. People who considered that they "belonged to" Christianity merely because they had been christened or married in church are now choosing to declare themselves non-religious.

Christianity has also become much more political. Debates about education, about the status of marriage, about abortion and medical ethics have became heavily dominated by questions of religion, and the dominant voices have often been religious ones (or, for that matter, anti-religious ones). There have also been attempts in some quarters to link Christianity with white ethnic identity, or with opposition to Islam. Some previously notional Christians will have been alienated by a church that often seems to embody regressive attitudes, and this may be reflected in the latest figures. But an opposite effect may also exist, whereby people of conservative views who are not personally religious nevertheless feel a strong identification with the "traditional values" that Christianity now seems to embody, even as many actual churchgoers find themselves out of sympathy with campaigners who would speak in their name.

So it's safe to assume that fewer people today adhere to the "default religion rule". To declare one's religion is now to make a conscious choice. For some people, no religion is now their default setting. For others, Christianity has gone from being a cultural given and become a political statement. But the one conclusion that it would be difficult to draw from today's Census figures is that they say much about actual belief.

Photograph: Getty Images
Belief, disbelief and beyond belief
Getty
Show Hide image

Why Podemos will defeat the Spanish Socialists

A new alliance on the Spanish Left will be stronger than the sum of its parts.

On Saturday morning, on a palm-tree lined promenade in the small city of Badalona in eastern Catalonia, a 38-year-old woman named Mar García Puig fanned herself with her speaking notes after taking her turn on the stage.

Until six months ago, Puig was a literary editor with no professional experience in politics apart from attending demonstrations and rallies. Then, in December, her life was transformed twice over. In the national election, she won a parliamentary seat for En Comú Podem, the Catalan regional ally of the anti-austerity party Podemos. Four hours after she learned of her victory, Puig gave birth to twins.

Fortunately Puig’s husband, who is a teacher, was able to take paternity leave so that she could take up her seat. In parliament, Puig “felt like an alien”, she told me over coffee. As it turned out, she had to give up her seat prematurely anyway – along with all the other Spanish MPs – when repeated attempts to form a government failed. So now, in the lead-up to Spain’s first repeat election of the modern era, to be held on 26 June, Puig was on the campaign trail once more in a drive to win a parliamentary seat.

The December general election was as historic as it was inconclusive, ushering in a novel political era in Spain and leaving the country with the most fragmented parliament in its history. Fed up with corruption, austerity and a weak recovery from the global financial crisis, voters punished the mainstream parties, ending the 40-year dominance of the conservative Partido Popular (People’s Party) and the centre-left PSOE (Spanish Socialist Workers’ Party), which have held power since the death of General Franco. Neither group was able to win an absolute majority as new parties from both ends of the political spectrum garnered support from disenchanted voters.

On the left, Podemos, which was only founded in March 2014 by the ponytailed political scientist Pablo Iglesias, won 20 per cent of the vote. Ciudadanos (Citizens), formed in Catalonia a decade ago and occupying the centre left or centre right, depending on which analyst you talk to, secured a 14 per cent share.

Despite having four months to form a coalition government, the two biggest political parties could not reach a deal. The People’s Party, which had implemented a harsh austerity package over the past five years, recorded its worst electoral performance since 1989, losing 16 percentage points. It still won the most votes, however, and Prime Minister Mariano Rajoy was the first leader to be asked by King Felipe VI to form a government.

By the end of January, Rajoy conceded defeat after the PSOE refused to join his “grand coalition”. The Socialists then failed in their own attempt to form a government, leading the king to dissolve parliament and call a fresh election.

Despite the inconvenience of having to campaign nationwide once again – and being away from her twins – Mar García Puig’s enthusiasm for her new career is undiminished. “In Spain there is a window of opportunity,” she said. “There is a receptiveness to politics that there wasn’t before.”

When the repeat elections were called, some questioned whether Podemos and its regional allies could mobilise its supporters to the same extent as in December. Yet Puig believes that the party’s appeal has grown further in the six months that the country has been without a government. “We are still new and Podemos has this freshness – it can still make people join,” she told me.

The following day, as the church bells rang at noon in the Basque city of Bilbao, crowds gathered for another rally. For protection against the sun, Podemos supporters had covered their heads with purple triangular paper hats displaying the party name as it will appear on the ballot paper: Unidos Podemos, or “United We Can”.

In May, Podemos entered into an alliance with Izquierda Unida (United Left), the radical left-wing party that includes the Communist Party of Spain, and which won 3 per cent of the vote in December. Izquierda Unida is headed by Alberto Garzón, a 30-year-old Marxist economist who, according to a poll by the state-run CIS research institute, is the most highly rated party leader in Spain. Unlike Podemos’s Iglesias, who can fire up a crowd and is seen by some as divisive, Garzón is a calm and articulate politician who appeals to disaffected voters.

Nagua Alba, who at 26 is Podemos’s youngest MP, said the new alliance would be stronger than the sum of its parts, because Spain’s voting system punishes smaller parties when it comes to allocating seats in parliament. “It [the alliance] will attract all those people that aren’t convinced yet. It shows we can all work together,” Alba said.

As part of the agreement with Podemos, Izquierda Unida has agreed to drop its demands for a programme of renationalisation and withdrawing Spain from Nato. The alliance is campaigning on a platform of reversing Rajoy’s labour reforms, removing the national debt ceiling, opposing the TTIP trade deal, and increasing the minimum wage to €900 a month. A Unidos Podemos government would attempt to move the EU’s economic policy away from austerity and towards a more expansionist stance, joining a broader effort that involves Greece, Italy and Portugal. It is also committed to offering the Catalans a referendum on independence, a move that the mainstream parties strongly oppose.

The latest polls suggest that Unidos Podemos will become Spain’s second-biggest party, with 26 per cent of the vote, behind Rajoy’s Popular Party. The Socialist Party looks poised to fall into third place, with 21 per cent, and Ciudadanos is expected to hold its 14 per cent share. If the polls are accurate, the PSOE will face a difficult choice that highlights how far its stock has fallen. It can choose to enter as a junior partner into a coalition with the insurgent left, which has politically outmanoeuvred it. Or it could decide to prop up a Partido Popular-led right-wing coalition, serving as a constraint on power. 

This article first appeared in the 23 June 2016 issue of the New Statesman, Divided Britain