Since a majority of Quebecers have chased religion out of their lives, spirituality has become taboo in Quebec. However, questions about the meaning to be given to one’s life, to one’s relationships with others, with nature or with a higher force continue to exist. But unlike before, the answers are no longer ready-made and are no longer simply transmitted from one generation to the next.
According to a recent study conducted among 216 young people aged 20 to 35 by the Center St-Pierre, located in Montreal, in collaboration with the Jean-Monbourquette Chair of the University of Montreal, spirituality occupies an important place among members of this generation, who however have redefined their spirituality in a more personal way, outside the precepts of religious institutions.
To better understand how these young people live their inner quest, The duty attended a virtual workshop — led by Chantale Prévost, researcher and coordinator of the personal and spiritual development service at the Center St-Pierre — with six study participants. These six young people all chose a pseudonym to guarantee the confidentiality of their participation in the university survey.
Social context
“One of the first aspects that emerged [des entrevues avec les participants de l’étude] is that the social context in which you are greatly influences your experience of spirituality,” emphasized Chantale Prévost from the outset. The planet is mired in a climate crisis while sexual assault scandals and exclusionary practices (linked to homosexuality or trans people) shake religious institutions. “This context colors your experience of spirituality. »
A context which resonates in a multitude of ways with young people and which gives a particular color to their spiritual quest. For Nebuchadnezzar, this is closely linked to his desire for social justice. “For me, it’s being able to take a stand for the poorest, for the oppressed, for the poor. » Cacao speaks more of symbiosis. “Spirituality is union with the Earth, nature, the universe and the cosmos. And to be aware that we are only one. »
As for Marie, she perceives her spiritual life as being inseparable from her political activism. “It’s what guides me in my decisions, in how I see the world and how I interact with others. » Pseudo Nyme, a trans person, presented her spirituality as being a central axis of her life, but which coexists with other fundamental elements. “My gender is part of my identity and my faith is part of my identity. There is no one part that is more important than the other, they fit together. »
The experiences are therefore multiple, and above all, the desire to take care of one’s inner life is very present. “I thirst for spirituality,” said Marcellin, who lamented that by rejecting religious institutions, Quebecers had also gotten rid of “what was inside.” However, we must separate institutions from spirituality or faith, argued Moïse. “The institution represents the faith, but it is not the faith. »
Connections instead of institutions
From now on, human relationships and the communities that result from them are the privileged places where young people can express themselves about their spirituality, a place previously occupied by religious institutions, noted researcher Chantale Prévost. “It is important to be able to live our spiritual life with other people who can share and understand it. Ultimately, the beauty of human beings is their ability to enter into relationships with others,” Nebuchadnezzar emphasized. For Marcellin, the words “relationships” and “love” go hand in hand. “In spirituality, we must have a relationship with ourselves, with others, with our environment and with God. »
A vision of human relationships that Marie pushed even further. “It’s really important in my values, in my internal coherence, to care for others, to create connections, to be vulnerable with others, to have experiences with others,” she said. I don’t believe in God, but I believe in people. That’s what makes me happy. That’s what keeps me going. »
Sometimes these communities are clearly defined, as for Moïse, who participated in World Youth Day, organized by the Catholic Church, in Lisbon last summer. “I had never seen that, so much love, peace, joy. […] Believing without community is really very abstract, I want to say that it doesn’t exist. »
But for Cacao, who does not identify with a particular religious or spiritual movement, these communities are more fluid. “I am a spiritual being,” she summarizes, saying she is open to various trends. “I do all types of rituals: African, indigenous rituals, I go to church sometimes, for me it’s free,” she explains, indicating that she has acquired the status of “ceremonialist who transmits Mayan knowledge “.
Multiple practices
In all, around fifty practices were named by the 216 participants in the study on spirituality, underlined Chantale Prévost. These practices range from rituals belonging to a specific religious movement to more personal approaches, such as having a small temple at home, practicing an art or a sport, or even doing “practices of the self” – more and more widespread –, such as meditation or introspection.
“The common factor in all these practices is time,” argued Moïse. It’s taking a moment during the day or during the week to stop, [que ce soit] to pray or to dance. It’s about giving yourself time to have an inner relationship. » Spirituality is perhaps simply giving yourself a break from yourself, regardless of the form it takes or the reflection it leads to.