The Rise of the Nones

by Koroma Ibrahima

In reading “The Push Away From Religion and the Pull Toward Secularity: The Rise of the Nones in the US” by Jesse M. Smith and Ryan T. Cragun, I was struck by how clearly the authors explained why many Americans are leaving religion behind. They highlight two main forces at play: the “push” factors driving people away from religious institutions, and the “pull” factors attracting them toward secular ways of living. The push factors include dissatisfaction with rigid doctrines, political entanglement, and hypocrisy within religious communities. Meanwhile, the pull toward secularity offers people a sense of intellectual freedom, moral autonomy, and a life that feels more authentic and grounded in personal truth rather than tradition.

One of the strongest points the authors make is that people don’t just leave religion because of doubt or rebellion they are often pushed away by real harms or inconsistencies within religious structures. For example, teachings that feel oppressive or outdated on gender, sexuality, or science can make religion feel disconnected from the world we live in today. On the other hand, people are drawn to secularism because it allows them to live honestly, without fear of violating dogma. The article also notes how social conditions have changed: being nonreligious is less stigmatized now, especially among younger generations.

As a humanist in Sierra Leone, I relate deeply to the desire for intellectual and moral freedom. Like many others, I believe it’s possible to live ethically without religion guided by compassion, justice, and reason rather than scripture. At the same time, I recognize that the situation in the U.S. is not identical to our own. In Sierra Leone, religion is often tightly woven into family life, community identity, and even access to basic support systems. Leaving a faith tradition here can mean losing not just belief, but community and social standing. So while the desire for authenticity is just as strong, the risks of disaffiliation are often greater.

The article’s discussion of generational change also resonates with me. I’ve seen more young people in Sierra Leone quietly question the religions they were raised in, especially as they gain access to education and the internet. However, the tension is still strong: respect for elders, tradition, and religious authority remains powerful. Many youth live a double life publicly religious but privately doubtful. This is a reminder that change is not just ideological, but social and cultural. If we want to support people in living truthfully, we must also build alternative spaces of belonging and meaning beyond religion.

In conclusion, I agree with the article’s central argument: the rise of the “nones” is not just about loss of faith, but about the search for something more honest and fulfilling. For many, religion no longer aligns with their values or understanding of the world. As a humanist, I celebrate the courage it takes to walk away from tradition when it no longer fits. But I also know that such a journey requires support, especially in places like Sierra Leone. If we are to make space for secular voices, we must do so with compassion for those leaving, for those staying, and for those still searching.