(The Conversation) — Younger Americans are more likely to express belief in witchcraft and luck, as our new research shows.
As sociologists who research the social dynamics of religion in the United States, we conducted a nationally representative survey in 2021. Our survey posed dozens of questions to 2,000 Americans over the age of 18 on a wide range of beliefs in supernatural phenomena – everything from belief in the devil to belief in the magical power of crystals.
Our statistical analyses found that supernatural beliefs in the United States tend to group into four types.
The first represents what many consider “traditional religious beliefs.” These include beliefs in God, the existence of angels and demons, and belief in the soul and its journey beyond this lifetime.
A second represents belief in “spiritual and mental forces,” some of which are associated with either paranormal or new age beliefs. These include communicating with the dead, predicting the future, or believing that one’s soul can travel through space or time.
A third group represents belief in “witches and witchcraft.” This was measured on our survey with questions about the existence of “black magic” and whether it was “possible to cast spells on people.”
The fourth and final group represents beliefs in supernatural forces that shape “luck” – for instance, that “black cats bring bad luck.”
Our analysis finds that higher education and higher income are associated with lower levels of all four types of supernatural belief. Those with a bachelor’s degree or higher, for instance, score below average on all four types of belief, while those with less education score higher than average on all four.
Looking at race and ethnicity, we found that Latino or Hispanic individuals were more likely than white individuals to express belief in the “witches and witchcraft” form of supernatural belief. About 50% of Latino or Hispanic individuals in our survey, for example, strongly agreed that “witches exist.” This compares with about 37% of white individuals.
Comparing gender differences, we find that women are more likely than men to believe in the “spiritual and mental forces” forms of supernatural belief. For instance, about 31% of women in our survey agreed that “it is possible to communicate with the dead” compared with about 22% of men.
Why it matters
Our research addresses two key questions: first, whether people who hold one type of supernatural belief are also more likely to hold other types of supernatural beliefs; and second, how do different types of supernatural belief vary across key demographic groups, such as across educational levels, racial and ethnic groups, and gender?
Answering these questions can be surprisingly difficult. Most scientific surveys of the U.S. public include, at best, only one or two questions about religious beliefs; rarely do they include questions about other types of supernatural beliefs, such as belief in paranormal or superstitious forces. This could lead to an incomplete understanding of how supernatural beliefs and practices are changing in the United States.
An increasing number of Americans are leaving organized religion. However, it is not clear that supernatural beliefs have or will follow the same trajectory – especially beliefs that are not explicitly connected to those religious identities. For example, someone can identify as nonreligious but believe that the crystal they wear will provide them with supernatural benefits.
Moreover, recognizing that supernatural beliefs can include more than traditionally religious supernatural beliefs may be vital for better understanding other social issues. Research has found, for example, that belief in paranormal phenomena is associated with lower trust in science and medicine.
What’s next
Our survey provides some insight into the nature and patterns of supernatural belief in the U.S. at one point in time, but it does not tell us how such beliefs are changing over time.
We would like to see future surveys – both ours or from other social scientists – that ask more diverse questions about belief in supernatural beings and forces that will allow for an assessment of such changes.
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Bernard DiGregorio receives funding from the National Science Foundation. The research discussed in this article was funded by a grant from the Science and Religion: Identity and Belief Formation grant initiative spearheaded by the Religion and Public Life Program at Rice University and the University of California-San Diego and provided by the Templeton Religion Trust via The Issachar Fund.
Katie E. Corcoran receives funding from the National Science Foundation, the John Templeton Foundation, and the Patient-Centered Outcomes Research Institute. The research discussed in this article was supported by a grant from the Science and Religion: Identity and Belief Formation grant initiative spearheaded by the Religion and Public Life Program at Rice University and the University of California-San Diego and provided by the Templeton Religion Trust via The Issachar Fund.
(Christopher P. Scheitle, Associate Professor of Sociology, West Virginia University. Bernard D. DiGregorio, PhD Candidate in Sociology, West Virginia University. Katie E. Corcoran, Professor of Sociology, West Virginia University. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)
