Ariela Keysar

last updated 5/17/2018

Ariela Keysar

Professor at Trinity College

HQ Location:
300 Summit Street, Hartford, Connecticut, United States
HQ Phone:
(860) 297-2000

General Information

Work Experience

Associate Director - Institute for the Study of Secularism

Demographer - City University of New York


B. A. - statistics , Hebrew University

M. A.Hebrew University

Ph. D

Ph. D.Hebrew University


Demographer and Senior Research Fellow - Brooklyn College

Board Member - The Association for the Social Scientific Study of Jewry

Recent News  

Secular Studies: the journal - Secular Studies

Ariela Keysar, Secularism in Society and Culture, Trinity College, USA

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Shifts Along the American Religious-Secular Spectrum

Ariela Keysar
Trinity College, US How to Cite: Keysar, A., (2014). Shifts Along the American Religious-Secular Spectrum. Secularism and Nonreligion. 3, p.Art. 1. DOI: One of the most notable features of the rising Nones is their demographic profile-young, male, and highly educated ( Kosmin and Keysar, 2006; Baker and Smith, 2009). The Pew survey ( 2012) found that 32% of young Americans have no religious affiliation, while according to ARIS 2008 29% of Americans 18-29 years old professed no religion (Kosmin, and Keysar, 2009). Religious leaders have long observed the demographic gap in their pews. Many young people find organized religion irrelevant and outdated ( Religious News Service, 2012). For psychologists youth is associated with rebellion and rejection of organized religion ( Beit-Hallahmi and Argyle, 1997; Keysar, 2007). Older Americans are more likely to be sure of God's existence ( Keysar, 2007). These debates, often characterized as culture wars, reflect people's religiosity and secularity ( Keysar and Kosmin, 2008; Kosmin, 2013). The open-ended approach generated a significant number of responses or categories of religious groups, faiths, and denominations ( Kosmin and Keysar, 2006). Support for this assumption is provided by a longitudinal study of young Conservative Jews from 1995 to 2003, which showed a large number of students ceasing to attend services while still belonging and believing, but few or none jumping from fully religious in one survey wave to fully secular in the next ( Keysar and Kosmin 2004).

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