The five interlaced rings of the Olympic flag — blue, yellow, black, green, and red — Pierre De Coubertin said in 1931, represent “the five inhabited continents of the world, united by Olympism.” No continent (now region) is assigned a specific color. Perhaps that’s why graphic designer Gustavo Sousa intentionally chose not to provide a legend or key for the illustrations above.
In his illustrations, Mr. Sousa assigns each color of the Olympic rings to a specific continent and then pairs it with a variety of data sets: obesity, gun ownership, McDonald’s outlets, population, homicides, people living with HIV, military expenditures, Facebook users, number of Catholic priests, percentage of homes with televisions, to name a few. He requires the viewer to ponder, to reflect, to think, to make sense of the information.
As Mr. Sousa explained to Fast Company, “The rings represent healthy competition and union, but we know the world isn’t perfect. Maybe understanding the differences is the first step to try to make things more equal.”
~Trent Gilliss, senior editor
Infographic: The People Who Make Up Occupy Wall Street
by Trent Gilliss, senior editor
Some interesting stats on OccupyWallStreet.org visitors courtesy of Fast Company:
- More than 80% of participants are white
- 90% are college-educated
- Nearly half of participants are 25-44
- Nearly half have full-time jobs and make under $25k/year
- More than 70% are political independents
- More than 60% are male
- Participation in Occupy events jumped from 24% in early October to 43% two weeks later
Me? I’m curious to know how these types of movements can include different types of minority communities — whether by race, by gender, by religion, or by socioeconomics — in the protests and what difference it makes when they do so.
I have a comment/query out to Fast Company and the author about the spiritual/religious makeup of participants. I’ll share more if I receive it.
Beware the Rumors of a Quake When It Comes to Anglicans Flocking to the Ordinariate
by Martin E. Marty, special contributor
Archbishop Vincent Nichols ordains five priests for the Personal Ordinariate of Our Lady of Walsingham in Westminster Cathedral on Friday, June 10, 2011. (photo: ©Mazur/catholicchurch.org.uk)
Hurricanes, earthquakes, droughts, famines, tsunamis, floods, volcanic eruptions, and many other natural disasters — supernatural disasters and signals to Glenn Beck and Pat Robertson — are prime global and local topics. They inspire prayer and practical responses, but they also provide metaphoric language for religion. Try this, from National Catholic Reporter: “NO EARTHQUAKE FROM OVERTURE TO ANGLICANS,” a story by John L. Allen, Jr. This week he could have communicated as well by writing “No Hurricane after overture to Anglicans.” “Earthquake” works better, so let it stand.
The overture in question is the new Personal Ordinariate of Our Lady of Walsingham, a two-year-old structure instituted by Pope Benedict XVI to make it possible for hosts of Anglican clergy — and, less-noticed, laity, into the Roman Catholic communion. Don’t know where and why Walsingham is? We don’t need to. Don’t know what an Ordinariate is? Neither did the authors of the Catholic dictionaries on my shelf, but you can figure it out, and may need to if this issue interests you. It made possible the group reception of clerics into Catholicism as opposed to one-at-the-time processing through “conversion.” By the way, Allen wrote on June 8 that the ordinariate numbered 900 laity and 60 clergy “including some newly minted Catholic priests who had already retired from Anglican ministry at 70.”
Some nervous Anglicans, Roman Catholics, and ecumenically-minded “others” had foreseen a surge — see how that metaphor creeps in? — of Anglican priests who oppose the ordination of women. Allen foresees some more ordinariateers when Anglicans welcome women into the priesthood. (By August 19 he revised the statistics to “1,000 laity and 64 clergy…” scattered across 27 different communities.)
Allen says “there’s scant evidence of a revolution,” so this earthquake has to be “downgraded” to near zero on Richter scales, since it represents “roughly .02 percent of the five million Catholics in England and Wales.” That number, he thinks, could go down, or a bit “up” if, as foreseen, Anglicans will begin ordaining women to the episcopate next year. By the way, Allen, when interviewing leaders, makes a point of describing them as “thoughtful” and not antic or frantic. Still, despite all the predictions: “No Earthquake.”
Such a judgment applies outside the U.K. as well. In 1952 when I was ordained, without the help of an ordinariate, we would hear on occasion of a minister in our communion or others who had “defected” from the Catholic priesthood and been “converted” to some Protestant group. Perhaps because the events were rare and the gulf between Catholics and Everyone Else then was cosmic, such pastors became celebrities. Like “apostates,” of whom Max Scheler wrote, they “spent their whole subsequent careers taking revenge on their own spiritual past.” The gulf between communions has now narrowed; the ecumenical spirit has taken the roughest edges off the old abrasions.
Now and then we hear of the move of a Protestant minister to the Catholic priesthood, news accompanied by predictions of a forthcoming surge of such moves. In some circles of the church these predictions create tremors. However, eased ecclesial relations, the sense that the vocation of others is sacred and not to be judged by uninformed people at a distance, and an awareness that even if the statistics rise to .03 percent, we must still say “No Earthquake.” The rumblings may even provide opportunities to listen and learn and not merely to yawn. Or quake.
Martin E. Marty is the Fairfax M. Cone Distinguished Service Professor Emeritus at The University of Chicago. He’s authored many books, including Pilgrims in Their Own Land and Modern American Religion.
This essay is reprinted with permission of Sightings from the Martin Marty Center at the University of Chicago Divinity School.
“Spiritual But Not Religious”
Nancy Rosenbaum, associate producer
“I think in a way that kind of cliche ‘spiritual but not religious,’ which apparently is a thing more and more people say to describe themselves, is in a way an attempt to reconcile in some cases with science. In other words…if I say I believe in this highly anthropomorphic God, if I’m religious and too old-fashioned in a sense, or buy into specific claims of revelation, that might not sit well with the modern scientific intelligence.”
—Robert Wright, author of The Evolution of God (February 2, 2010)
New research from the Pew Forum on Public Life reveals that a sizable slice of the Millenial population (people born after 1981) does not affiliate with a particular religious denomination or faith. We’re aware that people of all ages are defining themselves under the expansive umbrella of “spiritual but not religious.” We see this, in part, through the weekly listener emails that flow into our inbox.
Our contact form includes a question: “What faith tradition, if any, do you belong to?” Here are examples of some recent responses we’ve received:
- none now
- I defy labels ;)
- Christian, Baptist… though I refer to myself as a “recovering evangelical” currently not affiliated
- atheist, with emerging theory of spirituality
- the teachings of Christ, the Buddha, and my dog, not necessarily in that order
As you can see, it’s quite a spread. In his recent public conversation with Krista, Robert Wright provided some helpful insights about how this “spiritual but not religious” trend might relate to a concern with what he calls “modern scientific intelligence.”
If you consider yourself “spiritual but not religious,” can you help us understand what this term actually means to you? Does science have something to do with it? Is it primarily a youthful Millennial trend, as the Pew Forum report suggests? Are there other terms that you would add to the list above to describe yourself on this “spiritual but not religious” continuum?
The Unaffiliated Generation
Kate Moos, managing producer
New data from the Pew Forum may be unsurprising to some of us, but it amplifies what we have probably assumed to be true and seems relevant to our projects at Speaking of Faith:
“Compared with their elders today, young people are much less likely to affiliate with any religious tradition or to identify themselves as part of a Christian denomination. Fully one-in-four adults under age 30 (25%) are unaffiliated, describing their religion as “atheist,” “agnostic” or “nothing in particular.” This compares with less than one-fifth of people in their 30s (19%), 15% of those in their 40s, 14% of those in their 50s and 10% or less among those 60 and older. About two-thirds of young people (68%) say they are members of a Christian denomination and 43% describe themselves as Protestants, compared with 81% of adults ages 30 and older who associate with Christian faiths and 53% who are Protestants.”
Any insights you draw from this latest report?
Joy to 30% of the World
Kate Moos, managing producer
For apparently the first time ever, the Pew Forum on Religion & Public Life has gathered global data on religious freedom — and the lack of religious freedom — around the world. It makes for disturbing reading.
Seventy percent of the world’s population suffer restrictions on religious liberty. The study points out that not all religious oppression is conducted by the prevailing governments. Private individuals, non-governmental organizations, and social groups also persecute and restrict religious practice.
Since I’ve worked at Speaking of Faith, I’ve become used to being challenged by people who think the only worthwhile thing to say about religion is that it has caused a tremendous amount of injustice and human suffering. I understand that point of view and can find it emotionally persuasive. But what has always drawn me to this work is the idea that religion and faith are also the repositories for some of our most important knowledge, and our highest moral aspirations. Data such as these should give people of all faiths pause.
What would it look like to live in a world where all were guaranteed religious freedom? As 2010 approaches, it is astonishing that so few people in the world know what that is.
Ethicality of Profession v. Salary
Trent Gilliss, online editor
David McCandless has created this rather provocative infographic for the Guardian’s Datablog (click through for larger image). He’s mapped data on public sector salaries in the UK to a 2008 Gallup poll rating honesty and ethical standards of 21 professions in the U.S. (nurses have worn the crown for nine out of the last ten years).
Having lived in Oxford and worked in London for a short while, I’m somewhat suspicious of mapping opinions of what Americans perceive to be the ethicality of professions to the actual professions of UK subjects. But, it’s fun to think about and talk over with your friends and colleagues.
I have to admit my solar plexus is aching a bit when I see that journalists are tightly clumped with bankers, attorneys, plumbers, and real estate agents on the low end of the respectability quadrant. At least stock brokers and savvy politicians make a better living wage for having “similar” moral integrity. Perhaps I should be a fireman or a high school teacher…
And your observations?