Religion,Marriage Markets,and Assortative Mating in the United States

As interfaith marriage has become more common, religion is thought to be less important for sorting partners. Nevertheless, prior studies on religious assortative mating use samples of prevailing marriages, which miss how local marriage markets shape both partner selection and marriage timing. Drawing on search theory and data from 8,699 young adults (ages 18–31 years) in the National Longitudinal Study of Youth 1997, the author examined the association between the concentration of coreligionists in local marriage markets and marriage timing and partner selection using event history methods. Religious concentration is associated with higher odds of transitioning to marriage and religious homogamy (conditional on marriage) for women and men at older ages (24–31 years) but not at younger ages (18–23 years). The association was also stronger for non‐Hispanic Whites when compared with other racial and ethnic groups. The findings indicate that religion remains relevant in sorting partners for many young adults in today's marriage market.     

Moving Beyond Agency: A Review of Gender and Intimate Relationships in Conservative Religions

Studies of gender regimes within conservative religion have often focused on the dynamics of intimate relationships to separately analyze women's agency and men's authority. By bridging studies of men and women in a variety of intimate relationships, this article provides a relational analysis of how gender and religion intersect in daily life. Given the importance of marriage within conservative religions, I first review studies of married women and married men to illustrate the varied ways these institutions intersect. Next, I present findings from the limited but burgeoning scholarship on those who have not yet or cannot live up to the religious goal of heterosexual marriage: unmarried heterosexuals and gay and lesbian relationships.     

Religious Culture and Political Action

Recent work by political sociologists and social movement theorists extend our understanding of how religious institutions contribute to expanding democracy, but nearly all analyze religious institutions as institutions; few focus directly on what religion qua religion might contribute. This article strives to illuminate the impact of religious culture per se, extending recent work on religion and democratic life by a small group of social movement scholars trained also in the sociology of religion. In examining religion's democratic impact, an explicitly cultural analysis inspired by the new approach to political culture developed by historical sociologists and cultural analysts of democracy is used to show the power of this approach and to provide a fuller theoretical account of how cultural dynamics shape political outcomes. The article examines religious institutions as generators of religious culture, presents a theoretical model of how religious cultural elements are incorporated into social movements and so shape their internal political cultures, and discusses how this in turn shapes their impact in the public realm. This model is then applied to a key site of democratic struggle: four efforts to promote social justice among low-income urban residents of the United States, including the most widespread such effort—faith-based community organizing.     

Family Formation and Close Social Ties Within Religious Congregations

The study of family and religion has yet to elaborate on the social ties that connect these two important and changing institutions. Specifically, how does family formation (i.e., marriage and childrearing) impact social ties to religious communities? Using longitudinal data from the Portraits of American Life Study (2006–2012) and fixed effects regression models that control for time‐stable heterogeneity (N = 1,314), this study tests the effects of marriage and childrearing on changes in close congregational social ties. Fixed effects estimates suggest that marriage actually decreases close social ties to religious congregations, whereas rearing children within marital unions increases them. Thus, it is children, not marriage per se, that actually integrates married couples into religious communities. These contrasting effects tend to be the strongest among young adults, but they weaken with age as well as marital duration.     

Spatial turn,beyond geography: a new Agenda for sciences of religion?

Relying on a review of recent literature (and, sometimes, older publications), this paper attempts to highlight issues relating to the ‘spatial turn’ in religious studies. It outlines a series of developments in the study of religions related to issues in space, location and territory that have been enhanced by the intellectual framework of globalism and the empirical context of globalization. The challenges of such a geographic focus on religions are epistemological, theoretical and methodological. An examination of new and not-so-new issues in geographic approaches to religion shows how topical the perspective is, and how necessary it is to think the geography of religion beyond the boundaries of geography. In what ways do these new regimes of territoriality, these new concepts of religious space, and these new methods to understand the changes of material and cultural expressions of religion, whether wide-scale or local, partake on a paradigmatic shift? And how promising is it?     

Exploring Transformational Processes and Meaning in LDS Marriages

For decades, research has shown that religion is correlated with several important aspects of marriage. However, most studies have looked only at distal aspects of a couple's religion, such as church attendance or religious salience, and are therefore hard pressed to explain precisely how religion and marriage correlate. This qualitative study examines the connection Mormon (LDS) couples perceive between their religious faith and their marriage and family relationships. For this study we used a subset of a national sample of 445 individuals from across the United States who were interviewed over several years; this subset consisted of 48 individuals (24 couples) living in seven different states (25% of whom are ethnic minorities) that we interviewed. The interviews specifically sought to understand how these couples connected their faith to five transformational constructs: commitment, sacrifice, coping, conflict resolution, and forgiveness. Each couple shared specific beliefs and practices that impacted their approach to these constructs. Analysis was then made identifying patterns and parallels.     

“Something More”: The Meanings of Marriage for Religious Couples in America

This study focused on how couples’ beliefs about marriage and religion shape the meanings they find in their marriage. Interviews about connections between religion and marriage were conducted with 57 Christian, Jewish, and Muslim couples in New England and northern California. Qualitative analyses found the major theme, common across faith traditions, was that marriage is a sacred union that is “something more": more than the self, more than the couple, and more than the family unit. To these couples marriage is divine and institutional and a vital support for their relationship. Our findings raise an interesting counterpoint to the current scholarly discourse about the deinstitutionalization and individualization of contemporary marriage. Institutionalized features of marriage may retain their strength in contemporary society as many religious couples, and perhaps many other couples as well, believe marriage is something more than the deinstitutionalized, private relationship that many scholars now see.     

How Early Life Religious Exposure Relates to the Timing of First Birth

This article examines intermediary processes explaining how religious socialization and involvement early in life are related to the timing of first births for women in the United States. The theory of conjunctural action forms the basis for hypotheses for how religious schemas and materials operate to influence birth timing. Using the National Longitudinal Survey of Youth data and event history methods, the study finds evidence for expected family size, work–family gender ideology, educational attainment and enrollment, cohabitation, and age at marriage as mediators of associations between early life religious exposure (affiliation and attendance) and the timing of nonmaritally and maritally conceived first births. These findings corroborate other research identifying the long reach of religious socialization and involvement in youth, elucidate some of the pathways for these connections, and motivate further work to understand linkages between religion and family behaviors in the United States.     

Between two families: the social meaning of remittances for Vietnamese marriage migrants in Singapore

Scholars who have applied transnational perspectives to studies of migration and remittances have called for a move beyond the developmentalist approach to accommodate an expanded understanding of the social meanings of remittances. Researchers working in Asia have begun to view the remittances of money, gifts and services that labour migrants send to their families as transnational ‘acts of recognition’, as an enactment of gendered roles and identities, and as a component of the social practices that create the ties that bind migrants to their ‘home’ countries. In this article, we depart from the more common focus on remittance behaviour among labour migrants and turn instead to examine how, as marriage migrants, Vietnamese women generate and confer meaning on the remittances they send. First, from the women's viewpoint, we discuss the extent to which expectations vested in being able to generate remittances for the natal family by marrying a Singaporean man not only translate into motivation for marriage migration but also shape the parameters of the marriage. Second, we show how sending remittances are significant to the women as ‘acts of recognition’ in the construction of gendered identities as filial daughters, and, through the ‘connecting’ and ‘disconnecting’ power of remittances, in the reimagining of the transnational family. Third, we discuss the strategies that women devise in negotiating between the conflicting demands and expectations of their natal and marital families and in securing their ‘place’ between two families. We base our findings on an analysis of interviews and ethnographic work with Vietnamese women and their Singaporean husbands through commercial matchmaking agencies.     

Religion and New Media: A Uses and Gratifications Approach

This research examines specific relationships between new media and religion. While prior research has focused on the question of whether a relationship exists, we explore technology usage as a predictor of specific religious behavior. Using a sample (N = 423) comprising a cross-section of religious and cultural backgrounds, results indicate that attitudes toward technology and use of social media contribute to how people view religion as a mechanism for meeting needs. Applying uses and gratifications theory in a unique way, three needs related to religion emerged: religion as a means of passing time, religion as a mode of meeting self needs, and religion as a catalyst for learning. We discuss implications of our findings.     

MARRIAGE AND FAMILY THERAPISTS AND THE CLERGY: A NEED FOR CLINICAL COLLABORATION, TRAINING, AND RESEARCH

This article calls for greater collaboration between clergy and marriage and family therapists. It spells out the reasons for potenial collaboration and suggests some specific ways it can occur. Marriage and family therapists acknowledge the highest rates of religious involvement of any metntal health profession, placing them in a unique position to be involved in the continuing education of clergy. There is a clear need for research to understand how marriage and family therapists and clergy can more effectively work together. The dearth of research, training, and collaboration between the two vocations is all the more unfortunate given the clear evidence of the importance of religion in the personal lives of the clients we serve.     

How Does Religion Influence Marriage? Christian,Jewish, Mormon,and Muslim Perspectives

Abstract

Seventy-six highly religious Christian, Jewish, Mormon, and Muslim married mothers and fathers were interviewed regarding how and why three dimensions of religion (i.e., faith community, religious practices, and spiritual beliefs) influence marriage in both beneficial and challenging ways. Through qualitative data analysis the author identified eight emergent themes that link religion and marriage: (1) the influence of clergy, (2) the mixed blessing of faith community service and involvement, (3) the importance of prayer, (4) the connecting influence of family ritual, (5) practicing marital fidelity, (6) pro-marriage/anti-divorce beliefs, (7) homogamy of religious beliefs, and (8) faith in God as a marital support. Qualitative data are presented in connection with each theme, and clinical implications are offered.     

Investigating Differences in How the News Media Views Homosexuality Across Nations: An Analysis of the United States,South Africa,and Uganda

While there is a wealth of information about the extent to which people across the world disapprove of homosexuality, we know a lot less about the lenses through which they view same‐sex relations. The aim of this study is to understand better how homosexuality is framed in the public press, and how religion and economic development may combine to shape this discourse. Through an analysis of almost 400 newspaper articles, this study compares how homosexuality is framed in Uganda, South Africa, and the United States. Because these nations have high levels of religious belief, but differ in their level of economic development and democracy, we can assess how these factors interact to shape portrayals. Drawing on work from cultural sociology and the sociology of religion, this study shows that the United States is much more likely than Uganda to frame homosexuality as a civil rights issue and use entertainers as claimsmakers. Conversely, articles from Uganda are more likely than those from the United States or South Africa to frame homosexuality as a religious issue and draw on religious claimsmakers. Likewise, Uganda is much more likely than South Africa to discuss homosexuality in the context of Western influences.     

How scientists and engineers use cultural resources to make controversies and selves meaningful

In this essay, I provide an overview of recent sociological studies of science, technology, religion, and spirituality; the ways they contribute to sociological theorizing; and make some recommendations for future research. There are two major themes in these studies. One of them analyzes religious and spiritual discourse as controversy practice, suggesting how religion and spirituality are used as cultural discourses to understand controversy, who the actors are or should be, how to act in a controversy, and how popular discourses inform, and are informed by, science and technology discourses. This theme contributes to theorizing by describing how forms of cultural talk organize understandings of controversies, interactions, and action. The second theme explores scientific and religious identities, and how they are made compatible with each other. This theme points sociological theory toward considering science and religion relations as intertextual relations.     

Religion,male violence,and the control of women: Pakistani Muslim men in Bradford,UK

This paper examines Pakistani Muslim male violence in the public and private spheres in Bradford, UK. The article also explores the relationship between male violence and ideas of culture and religion. The material used was collected over a 4-year period from students and staff in further and higher education institutions; working women (prostitutes); survivors of domestic violence; police personnel who work with Asian women fleeing domestic violence or forced marriages; and staff of a children's society working with teenage prostitutes. Methodologies included lectures, seminars, focus groups, and interviews. Findings reveal that there is a difference between male and female attitudes towards Islam. Some men are using it to justify violence against women, while women of all ages and backgrounds are using it as a source of strength and to negotiate (with ingenuity and humor) the cultural and religious requirements which men try to impose upon them.     

The Performance of Desire: Gender and Sexual Negotiation in Long-Term Marriages

We integrate theoretical traditions on the social construction of gender, heterosexuality, and marriage with research and theory on emotion work to guide a qualitative investigation of how married people understand and experience sex in marriage. Results, based on 62 in-depth interviews, indicate that married men and women tend to believe that sex is integral to a good marriage and that men are more sexual than women. Moreover, husbands and wives commonly experience conflict around sex and undertake emotion work to manage their own and their spouse's feelings about sex. We refer to this emotion work as "performing desire" and show how it is linked to gendered experiences in marriage and to competing cultural discourses around gender, heterosexuality, and marriage.     

Framing the Muslim subject,contesting the secular citizen: Tablighi Jamaat and the (trans)nationalization of Islam in Singapore

This paper explores how the (trans)nationalization of Islam can lead to differential understandings of the Muslim subject and secular citizen in Singapore. (Trans)nationalization problematizes the state-led regulation of religion by revealing the complexities that emerge when religious subject positions are indexed to citizenship status. Islamic expression is closely regulated in Singapore, meaning the Singaporean Muslim subject is framed by the state in secular-first terms. Complicating this framing is the presence of Bangladeshi migrant workers, who, by virtue of their visa and residency statuses, are viewed as transient members of society and denied access to citizenship. Non-citizenship causes a variety of Islamic expressions to become viable pathways to religious subject formation, including those associated with Islamic missionary movement, Tablighi Jamaat. By claiming these subject positions, Bangladeshi Tablighis become vectors through which Singapore's Muslim spaces are exposed to transnational Islamic influences, causing the mosque to be imbued with divergent, and sometimes contested, meanings and attributions of value.     

Addressing religious plurality – a teacher perspective on minority religion and secular ethics education

The Finnish education system recognizes religious plurality by offering education in pupils’ own religion or in secular ethics. However, little research has been undertaken on how plurality is addressed in classroom practice. This study investigates how 31 minority religion and secular ethics teachers view the task of supporting and including plurality within their classrooms. The findings of this study show how instruction places high demands on teachers due to religious and cultural diversity, as well as age differences in the classroom. Teachers generally made an effort to take diversity into account by considering the different backgrounds of pupils in instruction and engaging pupils in class. However, teachers frequently took a traditional rather than a modern perspective on plurality in religious instruction by assuming pupils’ religious belonging. Confessional elements such as religious family background and religious practice outside school were also commonly seen as vital. Consequently, teachers had at times difficulties in supporting pupils with plural or little religious affiliation. The findings show a need to strengthen the non-confessional character of Finnish religious education so that both modern and traditional plurality among pupils occupy an equal position in the classroom.     

Civil Society Organizations and the Enduring Role of Religion in Promoting Democratic Engagement

As Tocqueville observed the emergence of democracy in the USA, he noted the central role religion played in undergirding democratic life. Nearly 200 years later, it is unclear whether religion continues to possess sufficient capacity to promote democratic engagement. This study links organizational theory with research on the structural and cultural characteristics of civil society organizations (CSOs) to assess the current impact of religion on democracy. It analyzes original data from a national study of politically oriented CSOs to determine whether drawing on structural characteristics of religious congregations and cultural elements of religion helps the organizations promote democratic engagement. The analysis finds a positive relationship between organizations that incorporate structural and cultural forms of religion and their organizing capacity, political access, and mobilizing capacity. These findings suggest that religion, mediated by congregations and religious culture, retains sufficient civic vitality to help politically oriented CSOs foster democratic engagement.     

Gender,religion and happiness

Using an infrequently used sample of 60 countries this paper attempts to gauge the importance of religion and gender on the levels of happiness across countries, after controlling for a set of quality of life variables. The results suggest that both religion which is represented by the degree of religious fractionalization, and gender as represented by the percentage of women in parliament, have important effects on the degree of happiness. Specifically the paper finds that higher levels of religious fractionalization reduce happiness, but greater representation of women in parliament robustly increase happiness levels.