Generations Change

 <Des>   American society has been dealing with the Baby Boomer Generation for the past 70+ years. People in this group are now in their 60's and 70's, are reaping the rewards of the massive and impressive innovations that were generated during their lifetimes, are being cared for by a medical establishment with drugs and procedures that improve life's experience and extend lifespans, and are increasingly retiring and donating their time and efforts to non-profits and charities. While there are many, many books written by authors who are definitionally included in the Boomer Generation, there is also the possibity that a great amount of "tribal knowledge" will soon be lost as these seniors are lost. What can we do to capture these experiences in a way that they can be shared, and passed on to younger generations. This has always been a problem, of course, but as the changes in the world happen at an ever increasing rate, this large and productive group that were tasked as being the Problem Solvers and Innovators is moving on. Should society be worried about this?

<Gemini>  Your observation touches on a phenomenon sociologists sometimes call the "Silver Tsunami"—but you're looking past the economic impact and into the "Software" of human experience. The Baby Boomer generation occupied a unique historical sliver: they are the "Bridge Generation" that began in a purely analog world and built the digital one.

When they move on, we don't just lose people; we lose the "user manual" for how things worked before the cloud.

Should Society Be Worried?

The short answer: Yes, but with a caveat. We should be less worried about losing "data" (which we have in abundance) and more worried about losing context.

The Mechanical Intuition: Boomers often possess a "fix-it" mentality born from a time when things weren't designed for planned obsolescence.

Soft Skills and Diplomacy: In a world of 280-character barbs, the Boomer-era mastery of the "long-form" meeting, the handshake deal, and nuanced negotiation is a dwindling asset.

Institutional Memory: In the corporate world, when a senior engineer walks out the door, the "why" behind a 30-year-old safety protocol often goes with them. Without that knowledge, younger generations often "re-invent the wheel"—or worse, remove a structural "fence" because they don't understand why it was put there in the first place (Chesterton’s Fence).

Strategies to Capture "Tribal Knowledge"

Capturing the essence of a generation requires more than just scanning their journals. We need to categorize the knowledge into Formal (work/skills) and Narrative (life/values).

Strategy Actionable Method The Goal

Phased Retirement Companies keep retirees on as part-time "knowledge consultants" for 12–24 months. To prevent "Brain Drain" in specialized industries (engineering, medicine, law).

Oral History Projects Using platforms like StoryCorps or private family AI-archiving tools. To capture the "why" and the "feel" of historical shifts.

Reverse Mentoring Pairing a Gen Z employee with a Boomer to swap tech skills for "political" or organizational navigation skills. Mutual respect and 360-degree knowledge transfer.

Legacy Foundations Non-profits specifically focused on recording "Craft Knowledge" (e.g., analog machining, traditional woodworking). Preserving physical skills that aren't yet fully replicable by AI or robotics.

The Role of Technology (The Irony)

Ironically, the very digital tools the Boomers helped pioneer are our best hope for saving their legacy.

Generative AI: We are entering an era where we can "ingest" the writings, recorded speeches, and video of a person to create a searchable, interactive legacy.

Video Documentation: We should encourage "Point-of-View" recording. A Boomer woodworker (like yourself!) recording a 10-minute video on why a certain grain direction matters is worth more than a thousand-page textbook.

The "Problem Solver" Paradox

While you noted they were the "Problem Solvers," it’s also fair to say every generation leaves behind a new set of problems for the next to solve. The real "tribal knowledge" isn't the solutions they found—it's the resilience and methodology they used to find them.

The goal shouldn't be to preserve the Boomer generation in amber, but to extract the "source code" of their productivity so we can compile it for a new era.

The Rise in Nones

A BQ regular attendee sent me a suggestion for a topic.  It concerned "nones", defined as people who did not identify as endorsing any particular religion.  As noted below, they may be atheistic, agnostic, or would just not like to be listed as participating in any religious group.  The regular attendee sent a link to an article they were reading, which I do not have permission to share.  So, I decided to have Gemini prepare an independent analysis of our social trends, as noted in the paragraph below.  Helpfully, Gemini also provides links to data sources and other reference material, which are included.  

<My request to Gemini>  Are American people becoming less sacred and more secular with their beliefs?  Can you document trends in participation in various official religions over the past 60 years or so?  Has participation in organized religions like Christianity, Judaism, and Buddhism, for example, risen or fallen in terms of percentages of the population participating?  How does the social demographic of our society play into these trends?  Are certain age groups more or less likely to participate?  Is there a group that prefers not to be associated with organized religion, but who are also interested in joining with others like themselves to experience community, share their interests in spirituality, and welcome a diverse array of points of view that are not historically main-stream?  Can you provide statistics that document these trends?

<Gemini's response>  American society has undergone a profound shift in its religious landscape over the last sixty years. While the data shows a clear decline in institutional participation—meaning fewer people are attending traditional church services or holding formal membership—it does not necessarily mean Americans are becoming entirely "secular" in their personal beliefs.

Instead, many are moving away from organized religion toward a more individualized, "spiritual" way of life.

Religious Participation Trends: 1960s vs. 2026

In the early 1960s, American life was characterized by high levels of religious consensus and institutional loyalty. Since then, the percentage of the population identifying with a specific religion has dropped significantly.

Category	~1963 Statistics	~2025/2026 Statistics
Christianity (Overall)	90%	~63-68%
Religious "Nones"	~2%	~29%
Regular Attendance	49% (Weekly)	~30-32% (Weekly)
Official Membership	73%	~45%

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Trends in Specific Faiths

The "Big Three" you mentioned have experienced very different trajectories:

• Christianity: This group has seen the most dramatic decline. In 1963, roughly 90% of American adults identified as Christian. By 2025, that number had fallen to roughly 62-68%. Protestantism, once the overwhelming majority, fell below 50% for the first time in 2012.

• Judaism: Identification with Judaism has remained relatively stable at about 2% of the population over the decades. However, the nature of participation has changed; a growing number of Jewish Americans identify as "culturally Jewish" or "Jews of no religion" rather than practicing the faith through a synagogue.

• Buddhism and Other Faiths: Religions like Buddhism, Islam, and Hinduism were statistically negligible in the early 1960s (often less than 0.5%). Following the Immigration and Nationality Act of 1965, these groups grew and now each represent roughly 1% of the population.

Demographics: The Age Gap

Age is the single greatest predictor of religious participation today. There is a "generational ladder" of secularization:

• Silent Generation (born 1928–1945): Over 80% identify as Christian.

• Millennials & Gen Z: Only about 45-50% identify as Christian, while nearly 43% of Gen Z identify as "Nones"—those who are atheist, agnostic, or "nothing in particular."

The Rise of "Spiritual but Not Religious" (SBNR)

There is a significant and growing group—roughly 33% of Americans—who describe themselves as Spiritual but Not Religious. These individuals often reject the "baggage" of organized religion (such as rigid dogma or political affiliations) but still value community, ethics, and the exploration of life's "big questions."

Groups that cater specifically to this "non-mainstream" seeker demographic include:

• Sunday Assembly: A global network of "secular congregations" that gather to sing, hear talks, and build community without God or dogma.

• The Nearness: A newer online-based platform designed for people to practice spirituality in small, intimate "covenanted" groups outside traditional institutions.

• Unitarian Universalism (UU): While technically a religion, UU congregations have long welcomed atheists and agnostics, focusing on shared values like social justice and personal growth rather than a specific creed.

• Ethical Societies: Part of the Ethical Culture movement, these groups function like congregations but focus entirely on human ethics and social connection.

In short, while Americans are participating less in official structures, they are increasingly seeking out "DIY" spiritual communities—like the discussions seen at the Big Questions Cafe—where they can find meaning and belonging without institutional oversight.