Word watching 3 Generation X

Generation X

Generation X was a 1964 science-fiction paperback by Charles Hamblett and Jane Deverson. For the last decade or it has been used to refer to young adults born somewhere between 1965 and 1985. Generation X: Tales for an accelelerated culture by Canadian Douglas Coupland appeared in 1991 and gave currency to the term.

What x stands for is debatable. One writer speaks of Xers as a lost generation, becoming adults at the end of a century characterised by economic boom and bust, punctuated by world wars. With high unemployment, easy access to various entertainments, including computers, alcohol, drugs and recreational sex, Xers are often seen to be lacking motivation and unwilling to take on responsibility. The word slacker (as in Richard Linklater’s 1991 film Slackers) has also been used to refer to an apparently lack lustre generation.

Their parents, The baby boomers (c 1945-1965), it is said, were raised in church then left. Baby busters, as Xers are often called, have no Christian base whatsoever. Modernists believed progress was inevitable and were generally optimistic but have given way to postmodernists, who despise rationality and are often pessimistic. Willow Creek pastor Dieter Zander has contrasted them as me generation and we generation. Boomers lived to work, Busters work to live; Boomers desired strong institutions, Busters strong relationships.

AIDS, the effects of divorce, single parenthood, both parents working and so-called ‘blended families’, rebellion against authority, cynicism and loathing for hypocrisy are other traits often noted. Bruce Tulgan has made his name writing about Generation X. He highlights disloyalty, arrogance, short attention span, unwillingness to pay ones dues and the demand for instant gratification. He argues, however, that these are due to growing up experiencing the effects of redundancy, broken homes, information overload and a fast changing world. He argues that these traits have a positive side. Speeches about ‘in my day’ cut no ice, says Tulgan, but Xers do look for mentors who can give what cannot be learned from other sources. Be willing to give them the ‘remote control’ and let them sift through what is on offer. Their apparent laziness is often more a matter of keeping plenty of personal time free, preferring relationships over achievement. ‘Busters have grown up watching the Boomers excel at their jobs and not excel at their homes’ (Zander). There is plenty of evidence of willingness to work hard given the right situation. Others have spoken positively too of a more balanced work ethic – happiness is more important than money; a rediscovery of the individual; enterprise; high social responsibility and high consumer savvy.

Zander has spoken of Generation X’s pain, postmodern mindset, fear, grassroots orientation and spiritual hunger. Perhaps this latter characteristic is the most encouraging. Zander quotes the striking statement in Coupland’s later book Life after God, ‘My secret is that I need God. That I am sick and can no longer make it alone. I need God to help me give because I no longer seem to be capable of giving. To help me be kind, as I no longer seem capable of kindness. To help me love, as I seem beyond being able to love’. Many have noted with Chris Seay what he said in an article called Pastor X ‘They’re open to the God thing, but they’re not into the church thing’.

Therefore Zander has a point when he suggests that in communicating with such people we need to be real (they want to know the bottom line and prefer honesty over politeness, says Andres Tapia), rousing, relevant and relational (talked with not at). Tapia, similarly, says Busters look for authenticity (tired of broken promises and commitments, they want honesty, sincerity and the truth), community (Xers often grew up surrounded by people but unable to connect with anyone.), lack of dogmatism, a focus on the arts and diversity. We cannot deny the truth but we can present it in ways that will win people. The preference of many for discussion groups over traditional sermons must be recognised how ever we respond. Racial, economic and ethnic diversity in our churches is an asset.

As Charlene Solomon argues no generation is monolithic, however there are significant ways in which this generation differs from previous ones and we are wise to bear this in mind in regard to Generation X, the rising Generation Y and those that have gone before. If she is right that Xers dislike hearing about the past, inflexibility about time, workaholism, being scrutinised, disrespect, pressure to convert to traditionalist behaviour, disparaging comments about their generation’s tastes and styles surely we are wise to take that on board.

Originally published in Grace Magazine

Since this was written we have had the advent of two more generations:
Millennials, also known as Generation Y are the demographic cohort following Generation X. Researchers and popular media use the early 1980s as starting birth years and the mid-1990s to early 2000s as ending birth years, with 1981-1996 a widely accepted definition.
Generation Z (or Zoomer), is the next demographic cohort. They are typically assigned the mid-1990s to early-2000s as starting birth years with little consensus regarding ending birth years. Members of Generation Z have used digital technology since a young age and are comfortable with the Internet and social media.