The sociology of U.S. gun culture

Despite the fact that a robust culture centered on the legal ownership and use of guns by law‐abiding gun owners exists in the United States, there is no sociology of U.S. gun culture. Rather, the social scientific study of guns is dominated by criminological and epidemiological studies of gun violence. As a corrective to this oversight, I outline what a sociology of U.S. gun culture should look like. In the first section, I give a brief history of U.S. gun culture from the founding era through the 1960s. Guns began as tools of necessity in the colonies and on the frontier, but evolved into equipment for sport hunting and shooting, as well as desired commodities for collecting. The second section examines these recreational pursuits which formed the core of U.S. gun culture for most of the 20th century. Although recreation remains an important segment, the central emphasis of U.S. gun culture has gradually shifted to armed self‐defense over the course of the past half‐century. The third section examines the rise of this culture of armed citizenship, what I call “Gun Culture 2.0,” the current iteration of the country's historic gun culture. I conclude by suggesting important avenues for future research.     

Correlated gamma frailty models for bivariate survival data

Frailty models are used in the survival analysis to account for the unobserved heterogeneity in individual risks to disease and death. To analyze the bivariate data on related survival times (e.g., matched pairs experiments, twin or family data) the shared frailty models were suggested. Shared frailty models are used despite their limitations. To overcome their disadvantages correlated frailty models may be used. In this article, we introduce the gamma correlated frailty models with two different baseline distributions namely, the generalized log logistic, and the generalized Weibull. We introduce the Bayesian estimation procedure using Markov chain Monte Carlo (MCMC) technique to estimate the parameters involved in these models. We present a simulation study to compare the true values of the parameters with the estimated values. Also we apply these models to a real life bivariate survival dataset related to the kidney infection data and a better model is suggested for the data.     

“Men never cry”: Teaching Mormon Manhood in the Church of Jesus Christ of Latter-day Saints

We examine the ways Mormon leaders establish “what it means to be a man” for their followers. Based on content analysis of over 40 years of archival material, we analyze how Mormon leaders represent manhood as the ability to signify control over self and others as well as an inability to be controlled. Specifically, we demonstrate how these representations stress controlling the self, emotional and sexual expression, and others while emphasizing the development of self-reliance and independence from others’ control. We draw out implications for understanding (1) how religious leaders create ideal notions of manhood, (2) what the religious interpretations of secular constructions of manhood are, and (3) how these relate to the reproduction of gender inequalities.     

Happily Religious: The Surprising Sources of Happiness Among Lesbian,Gay, Bisexual,and Transgender Adults

This article analyzes the impact of religion on reported levels of subjective well‐being (general happiness) among lesbian, gay, bisexual, and transgender (LGBT) adults. Although previous studies find religious affiliation to be a significant predictor of subjective well‐being among the general population in the United States, limited quantitative research investigates general happiness among sexual and gender minorities. This study augments the existing literature by using a national survey of LGBT adults conducted by the Pew Research Center in 2013. The results show that religious affiliation is a significant predictor of LGBT individuals’ happiness. LGBT individuals who identify as Catholic, agnostic or atheist, or with no particular religious affiliation report lower levels of happiness compared to mainline Protestants. Surprisingly, no significant differences are found between mainline Protestants (whose church doctrine often accepts same‐sex relations) and evangelical Protestants (whose church doctrine often condemns same‐sex relations). In addition, income is the only control variable that affects general happiness. Our analysis reveals interesting differences in the determinants of subjective well‐being between the LGBT and general population.     

It's About Time! Examining Received Dosage and Program Duration as Predictors of Change Among Non‐Distressed and Distressed Married Couple and Relationship Education Participants

Although Couple and Relationship Education (CRE) programs were intended to be preventive in nature, an emerging reality is that relationally distressed couples are attending programs. This has raised questions about both its general usefulness and what is known regarding predictors of change in CRE for distressed couples particularly. Previous work has identified dosage and duration as important moderators of changes, and there are myriad program contexts offered, highlighting the need to examine these among distressed couples. This study utilized a sample of community CRE participants and examined received dosage and program duration as predictors of change. Comparing results for distressed and non‐distressed participants, we found several group differences. Findings suggest that it is important to consider distress level and time spent in programs when placing participants. In addition, research should continue to examine these groups separately (or comparatively) to find out what works for whom.     

Back to Square One: Socioeconomic Integration of Deported Migrants

This paper addresses the issue of socioeconomic integration of forced return migrants, focusing on the Maghreb countries. Starting from the hypothesis that the return has to be prepared, I tested whether a disruption in the migration cycle (such as deportation) increases the individual's vulnerability and affects his integration from both a structural and sociocultural point of view, using the 2006 Migration de Retour au Maghreb (MIREM, or Return Migration to the Maghreb) survey. I found that forced returnees are more vulnerable to negative labor market outcomes compared to voluntary returnees. The absence of forced returnees from the labor market, or their underperformances, creates a net loss for the origin country and also incentives to re‐migrate. The negative effect is statistically significant not only immediately after return, but also in the long run, at survey time. Forced return is also significantly and negatively correlated with sociocultural integration, reflecting a marginalization of deported migrants in their home environment, which may act as a re‐emigration incentive.     

Quality of Life in Intentional Communities

The present study was initiated to investigate levels and predictors of wellbeing among inhabitants of intentional communities (ICs). An anonymous, Internet-based questionnaire was distributed to US and Canadian ICs. Responses were obtained from 913 members. Wellbeing was measured by the widely used satisfaction with life scale (SWLS). Hierarchical linear regression analyses were run to test the predictive validity of Social support, Identity fusion, Meaning in life, Community satisfaction and Life change, and Religious activity above and beyond demographic variables and personality traits. Mean scores on the SWLS were estimated to 5.27 and 5.47 (1–7 scale) for men and women, respectively. The full model explained 41.4% of the variance for men and 38.2% for women. Personality explained 13.4 (men) and 14.4% (women) of the variation, while demographic variables only had a minor impact. Overall, presence of Meaning in life and Social support were the most important predictors. The IC inhabitants reported wellbeing on par with the highest scores previously published. The findings support the contention that sustainability, in the form of a communal lifestyle of low ecological footprint, may be promoted without forfeiting wellbeing.