THE SOCIAL CONTEXT OF RELIGIOUS INTEGRATION AND SUICIDE:

Recent research suggests that Durkheimian ideas on the impact of religious affiliation on suicide need to be updated and tailored to the modern cultural landscape of the United States. Following up on the importance of how historical context has shifted the integrative power of denominational networks, this article pursues the potential utility of a networks, perspective by suggesting that a significant contextual element has been neglected to date: Geographical context, both regional and rural-urban dimensions, also delimits the differential ability of religions to form a "community' of social support capable of integrating individuals. If the network approach provides a useful direction, the effects of religious affiliation across geographical areas should vary in a manner consistent with notions of how social structural opportunity and tradition (of lack thereof) affect religious network strength. Analyses of detailed suicide, religion, and sociodemographic data by region and population density in U.S. county groups do, in fact, indicate that for many major religious groups the effects of religious affiliation on suicide vary across geographical areas, consistent with network theory. For example, while Judaism's protective effect is small overall, it is large in the Northeast and reversed in the South. The protective strength also is reversed for Catholicism in the South and many Evangelical Protestant groups in the Northeast. Overall, the results suggest that region exerts a greater impact on religious affiliation effects than does population density, though the latter does impact on Catholic and Jewish effects.     

THE IMPACT OF RACE ON DENOMINATIONAL VARIATIONS IN SOCIAL ATTITUDES: THE ISSUE AND ITS DIMENSIONS

Although the impact of religious affiliation on social attitudes is a popular research topic in the sociology of religion, few scholars have examined the role that race plays in this relationship. Moreover, studies that do explore the interplay of race and religious affiliation seldom move beyond the general categories of conservative, moderate, and liberal denominational families. Our research uses recent data from the General Social Surveys to compare the social attitudes of African Americans and their white counterparts within established designations of religious affiliation. Along with control variables, we include attitude measures for political tolerance, legalized abortion, gender equality, premarital sex, homosexual lifestyles, and extramarital sexual relations. Our analysis isolates levels of support for these attitudes within categories of race and religious affiliation to determine whether variations emerge and whether they are nested within specific issues, religious denominations, or reflect more general patterns of race differences.     

The Influence of Religion on Latino Education,Marriage, and Social Views in the United States

ABSTRACT

This study analyzes the Hispanic Churches in American Public Life National Survey (n = 2,060) data set to examine the relationship between religious affiliation and commitment and education, marital status, and social views in the U.S. Latino community. The findings indicate that religious affiliation and high rates of religious participation and commitment are important factors that are positively and negatively related to Latino education, marriage, and social action. This study found a positive relationship between high rates of religious participation and commitment and high rates of marriage, social action, and conservative views on church–state relations and social issues like abortion and homosexual relations, but not on other social views like the death penalty and the ordination of women. In general, conservative religiosity (in this case Protestant Evangelicalism and Pentecostalism) is positively related to high rates of marriage and social action. However, the data also suggest that high rates of religious participation and commitment do not necessarily result in higher income and educational levels, although this may be due to the fact that many Latinos recently converted from Catholicism to Protestantism and thus have not had a chance to adopt and benefit from Protestant educational attitudes and resources.     

CONCERN FOR GOD AND CONCERN FOR SOCIETY: RELIGIOSITY AND SOCIAL JUSTICE

This paper adds to the integration of sociology of religion and social stratification by bringing together work in social justice from sociology of religion and economic issues from social stratification. The research focuses on the narrower topic of attitudes toward economic justice. Specifically, it focuses on the contributions of both religiosity and religious affiliation to such attitudes. The contributions of the religious components are assessed independent of other factors identified to be important in the two areas. Using data from the 1987 panel of the General Social Survey, multiple analyses of variance reveals relatively strong structural effects but no relationship between religiosity and attitudes toward economic justice. Religious affiliation is statistically significant, but of sufficiently limited “captured variance” that substantive interpretation must wait future research.     

A Comparative Analysis of Durkheim's Theory of Egoistic Suicide*

This paper reports a comparative cross-national test of Durkheim's theory of egoistic suicide, involving indicators of religious, family, and political integration. Linear and nonlinear multiple regression analysis showed that the relationships between religious integration and suicide and between political integration and suicide are inverse exponential functions of the form Y = ae^bX, while the relationship between family integration and suicide is linear. The relationships between the independent and dependent variables are strong and highly significant. Together, our indicators of religious, family, and political integration explain about 76 percent of the variation in international rates of suicide.     

African‐American Women and Suicide: A Review and Critique of the Literature

This paper reviews the literature on African‐American women’s suicide rates. This topic is often neglected due to African‐American women’s low rates of suicide occurrence. This review seeks to answer the call for increased scientific inquiry on matters related to African‐American women and suicide. The author begins by identifying complex dynamics surrounding African‐American women’s unique social position in order to establish a better understanding of how socio‐cultural influences are addressed in the literature in relation to the suicide paradox. Both theoretical and empirical studies are thoroughly assessed in order to identify the risk and protective factors exclusive to African‐American women. The literature concludes that a history of mental disorders, particularly depression, a history of physical and emotional abuse, and a history of alcohol and substance abuse have all proven significant in increasing the risk of suicidal behavior among African‐American women. Untreated depression continues to be the leading cause of suicide among African‐American women. Contrarily, the literature identifies religious/spiritual beliefs, strong social ties, low rates of suicide acceptability, and unique coping strategies developed as a result of longstanding oppressive conditions as primary reasons for African‐American women’s exceptionally low suicide rates.     

BEYOND BELIEF: ATHEISM,AGNOSTICISM, AND THEISTIC CERTAINTY IN THE UNITED STATES

Atheism, agnosticism, and undoubting belief in a one true god are pivotal issues distinguishing religious adherents. Shifts in the rates of atheism and agnosticism can influence the composition of religious markets. Demand side rational actor models and the new demographic approach to religious commitments emphasize the influence of life course dynamics on religious desires. I examine multiple predictors of different types of belief in God using data from the General Social Surveys. I employ ordinal logistic regression to test the effects of social status, gender, race, region and city size, family structure, and denominational affiliation on the odds of being an atheist, agnostic, doubting believer, or a consistent believer. I also examine trends in these belief configurations, and whether cohort variations might evidence a coming shift in the relative rates of belief and unbelief.     

RELIGIOUS INVOLVEMENT AND EDUCATIONAL OUTCOMES: The Role of Social Capital and Extracurricular Participation

Previous research has observed that religious participation is positively related to a wide variety of adolescent outcomes, including academic achievement, but relatively little is known about why this is the case. We focus on a group of related potential explanations for why religious involvement improves educational outcomes. We examine whether religious participation enhances academic outcomes among teens by the way in which it shapes their social ties, or social capital, focusing on both intergenerational relationships and on relationships with peers. We also examine the potential intervening role of extracurricular participation. Using structural equation models to analyze data from the National Longitudinal Study of Adolescent Health (Add Health), we examine the potential role of social capital and extracurricular participation in mediating the relationship between religious participation and academic achievement, dropping out of high school, and attachment to school. We find that religious attendance promotes higher intergenerational closure, friendship networks with higher educational resources and norms, and extracurricular participation. These intervening variables account for a small part of the influence of adolescent religious participation on the educational outcomes in this study.     

BONDING AND BRIDGING ACTIVITIES OF U.S. PENTECOSTALS

A growing body of literature weighs the influence of religion on civic life. Largely missing from prior analysis is Pentecostals. With novel religious beliefs and practices, Pentecostals might be expected to focus more on in-group bonding activities than out-group bridging activities. We test this expectation using national data from the 2005 Baylor Religion Survey. We contrast three measures of Pentecostalism: denominational affiliation, speaking in tongues at a place of worship, and self-described Pentecostal/charismatic identity. Results affirm high rates of bonding activity (church attendance and other congregation activity) for contemporary Pentecostals. Results for Pentecostal bridging are more complicated. People in Pentecostal denominations and those who speak in tongues participate less in community organizations and politics. However, this is more a function of social class and general conservatism than religious culture or sense of identity. Comparable to other conservative Protestants, the vitality of Pentecostal groups seems no impediment to democratic society.     

The effect of religious concentration and affiliation on county cancer mortality rates

Previous research has documented lower cancer mortality rates among religious groups characterized by doctrinal orthodoxy and behavioral conformity. In addition, there is evidence that the general population in an area with a high concentration of religious participants may experience health benefits resulting from diminished exposure to or increased social disapproval of behaviors related to cancer mortality. This research examines the effect of religious concentration and denominational affiliation on county cancer mortality rates. Our findings suggest that religion has a significant impact on mortality rates for all malignancies combined, for digestive cancer, and for respiratory cancer when we control for demographic, environmental, and regional factors known to affect cancer mortality. These results provide new insight into the relationship between religion and health at the macro or community level and suggest that the influence of religion on social structure warrants further attention.     

Religion und Bildungserfolg im Migrationskontext – Theoretische Argumente,empirische Befunde und offene Fragen

Religion has received extensive attention as a factor influencing immigrants’ integration. This paper examines the role of religion in explaining ethnic educational inequalities in Germany. Due to a general lack of research in this field, the paper provides an overview of existing empirical findings, specifies theoretical arguments on how religious affiliation, belief and participation possibly affect educational achievement among children of immigrants. Using data from the first wave of the “Children of Immigrants Longitudinal Survey in four European Countries” collected in 2010/11 the paper tests key arguments on the influence of religion on the educational attainment among 14-year-old immigrant and non-immigrant students at German schools. Compared to other religious groups, Muslims display lower rates of educational achievement. However, this can be largely explained by their social background and is independent from their levels of individual religiosity. Interestingly, individual religiosity has a positive effect on the educational achievement among Protestant students, whether with or without a migration background.     

Patterns of social affiliation as predictors of depressive symptoms among urban blacks.

This paper focuses on patterns of social affiliation viewed historically as sociocultural adaptations to stresses associated with minority group status. Data are from a community-based sample of 927 Black adults residing in a large metropolitan area. Specifically, this analysis assesses the extent to which patterns of social affiliation such as close family ties, religious involvement, and participation in voluntary associations diminish the detrimental impact of chronic economic strain on the level of depressive symptoms. The findings provide no support for a sociocultural adaptation explanation. Moreover, the results show an unexpected relationship among religious involvement, chronic economic strain, and depressive symptoms. At the most intense levels of religious involvement, a significantly higher level of depressive symptomatology was evident among those experiencing chronic economic strain. In contrast, those with less religious involvement had fewer depressive symptoms when experiencing chronic economic strain. Implications of findings are discussed relative to social changes affecting patterns of affiliation and sociocultural adaptation in Black communities.     

Suicide,Religion, and Latinos: A Macrolevel Study of U.S. Latino Suicide Rates

Since the publication of Durkheim's Suicide more than a century ago, researchers have been examining the relationship between religion and suicide, and race/ethnicity and suicide. However, no study has examined how religion influences U.S. Latino suicide rates. This study fills a gap in the literature by applying three competing theses to the study of Latino suicide. Results show that (1) religious contextual variables significantly affect Latino suicide rates, (2) U.S.‐born Latinos benefit from religious communities, regardless of denomination or measurement used, and (3) foreign‐born Latinos only benefit from Catholic adherents and homogeneity.     

Matchmaker,Matchmaker, Find Me a Mate: A Cultural Examination of a Virtual Community of Single Mormons

Cyberspace constitutes a place where people can build personal relationships and share norms or expectations that are meaningful and real for them (Paccagnella, 2002). Rooted in the social constructivist tradition (Berger & Luckmann, 1966), this study examines the role of religiosity and the Internet in the discursive strategies of single Mormons seeking relationships on the Web. The findings add to the literature addressing both virtual and religious communities by demonstrating how a virtual community is built and sustained by the religious discourse of its members.     

An Interpersonal Influence Model of Traditional Religious Commitment*

Typically, explanations of traditional religious commitment have relied on economic deprivation or sociodemographic variables. An alternative explanation was developed based on social control and participation in the activities of the congregation. It was predicted that the most important determinant of individual religious commitment would be denominational affiliation; the denomination establishes the expectations with regard to religious belief. It was also predicted that social participation variables, which determine the extent to which the individual is integrated into the congregation, would also be important. Testing the model with data broadly representative of the Protestant churchgoing population, it was found that denominational affiliation, church attendance and intra-congregational friendships were generally the three most important predictors of three traditional religious commitment measures. Other variables—education, occupation, gender, age and region of birth—made insignificant or small contributions to explained variance.     

Dimensions of Community Attachment and Their Relationship to Well‐Being in the Amenity‐Rich Rural West*

Abstract This research had two primary objectives: 1) to broaden the sociological construct of community attachment to incorporate both social and natural environment dimensions of attachment, and 2) to examine how variations in attachment relate to two dimensions of well‐being in natural amenity‐rich rural communities. The specific dimensions of well‐being measured are two important factors identified in previous research—collective action and perceptions of open communication. Factor analysis of fourteen measures of attachment indicated social attachment and attachment to the natural environment are distinct dimensions of the broader concept of community attachment. Participation in collective action and perceptions of open communication within a respondent's community explained only a small portion of the variance in levels of both social and natural environment attachment. Religious affiliation and length of residence were strongly associated with social attachment, supporting findings from previous empirical work. However, length of residence and religious affiliation were not statistically associated with levels of attachment to the natural environment, further reinforcing the distinction between the two dimensions of attachment.     

A STUDY OF BACCALAUREATE SOCIAL WORK STUDENTS' BELIEFS ABOUT THE INCLUSION OF RELIGIOUS AND SPIRITUAL CONTENT IN SOCIAL WORK

This exploratory quantitative study employs a 4-page Religion/Spirituality and Social Work Questionnaire that focuses on the beliefs and perceptions of 324 undergraduate social work students in 7 Council on Social Work Education–accredited schools of social work in the state of Texas about the role of religion and spirituality in social work practice and education. The vast majority of students in this sample (80.6%) are practicing Christians who have strong personal religious/spiritual beliefs and are relatively open to incorporating at least some religious/spiritual content into their practice with clients. More than 82% indicate that they want their social work courses to include content on religious/spiritual diversity, and 87.6% indicate interest in content on how to effectively deal with religious/spiritual issues in practice.     

RESIDENTIAL MOBILITY AND ATTEMPTED SUICIDE AMONG ADOLESCENTS: An Individual-Level Analysis

Building on the Durkheimian legacy's emphasis on social integration as a determinant of suicidal behavior, many macrolevel studies have observed an association between aggregate rates of geographical mobility and suicide, but little research has explored this connection at the individual level. We use data from 9,594 respondents who participated in two waves of the National Longitudinal Study of Adolescent Health to examine the effect of recent residential mobility on attempted suicide one year later and to explore the mechanisms that potentially transmit this effect. We find that among adolescent girls, recent movers are about 60 percent more likely than nonmovers to report having attempted suicide during the following year and that this difference cannot be readily explained by mover versus nonmover differences in preexisting demographic and family background characteristics. Some of the apparent effect of residential mobility on females' risk of attempting suicide operates through higher rates of victimization and delinquency, lower levels of school attachment, higher rates of social isolation, and a tendency for movers to associate with peers who exhibit delinquent behaviors and who themselves have attempted suicide. In contrast, we find no evidence that mobile female adolescents' deficit of parental social capital or lower levels of school engagement can account for the difference in attempted suicide risk between movers and nonmovers. We also find that residential mobility is not significantly associated with suicide attempts among adolescent males.     

WWW.FAITH.ORG (Re)structuring communication and the social capital of religious organizations

This paper examines the relationships between Internet and social capital building within religious organizations, which are relatively understudied foci. Building upon theoretical insights provided by new institutionalism and recent research on the Internet, social capital and religion, this article explores the ways in which religious organizations have (re)structured their norms, values, and practices of religious community in light of the incorporation of the Internet into their congregational life. Drawing from interviews conducted with Christian and Buddhist religious leaders in Toronto, this article discusses three major relationships in which the effects of the Internet on social capital may be understood, that is, complementary, transformative, and perverse relationships. Religious organizations are traditionally associated with relatively high stocks of social capital, yet findings here suggest that their communicative norms, values, and practices are changing to a varying extent. The results also indicate that the relationship between the Internet and social capital building is largely complementary; however, the Internet is perceived by some to be a 'mixed blessing', facilitating the potential transformation of organizational practices that affect community norms while leading to the dispersion of religious ties that could undermine community solidarity. Thus, contrary to earlier studies that have documented no evidence of innovations involving the reconfiguration of organizational practices and the adjustment of mission or services, findings here illustrate how some religious organizations have expanded the scope of their calling and restructured their communicative practices to spur administrative and operational effectiveness. Like other organizations, religious organizations are not insulated from technological changes including those associated with the Internet. This study clarifies and identifies key ways in which the distinct spirituality, cultural values, and institutional practices and norms of religious organizations influence communication processes that constitute bridging and bonding forms of social capital in this dot.org era of faith.     

Till Faith Do Us Part …: Relation Between Religious Affiliation and Attitudes Toward Cross-Cultural and Interfaith Dating and Marriage

This article addresses the relationship between religious and/or cultural affiliation and attitudes toward cross-cultural and interfaith relationships among university students in Australia. The questions of interest were as follows: (1) what is the relationship between the three monotheistic religions, Judaism, Christianity, and Islam, and attitudes toward interfaith dating and marriages, and (2) how do the participants perceive their religious backgrounds to impact on their decisions to enter or avoid cross-cultural and interfaith relationships? Using semistructured interviews, qualitative data were gathered from 57 students (42 women, 15 men, mean age 21.9 [SD 8.8]). The findings suggest that university students in Australia (Jewish, Christian, and Muslim) are generally disinclined to engage in a cross-cultural or interfaith relationship. Only some participants in the present study were open to engaging in a cross-cultural and interfaith relationship, provided the partner was neither too religious nor demanded for the participants to change in any way. However, none of these participants was actively searching for a partner of a different culture or faith. Finally, there was a clear reluctance by non-Muslim participants to be with a Muslim partner.