Conceptualising and Measuring Social Cohesion in Africa: Towards a Perceptions-Based Index

Social cohesion is a key concept in development studies. Weak social cohesion is often related to slow economic growth and (violent) conflict. So far few attempts have been made to measure this complex concept in a systematic manner. This paper introduces an innovative method to measure national-level social cohesion based on survey data from 19 African countries. We distinguish three dimensions of social cohesion; i.e. the extent of perceived inequalities, the level of societal trust, and the strength of people’s adherence to their national identity. Importantly, our Social Cohesion Index (SCI) is based on individuals’ perceptions vis-à-vis these three different dimensions of social cohesion rather than certain macro-level ‘objective’ indicators such as GDP/capita or Gini-coefficients. We develop two social cohesion indices: a national average SCI and a Social Cohesion Index Variance-Adjusted (SCIVA); the latter one takes into account the level of variation across different ethnic groups within countries. The SCI and SCIVA are computed for and compared across nineteen African countries for the period 2005–2012 on the basis of Afrobarometer survey rounds 3, 4 and 5. We also investigate quantitatively the relationship between countries’ levels of social cohesion and the occurrence of a range of conflict events. As expected, we find that countries with low levels of social cohesion in a particular year according to our SCI are more likely to experience a range of different violent conflict events in the subsequent year.     

The Legacy of Lynching? An Empirical Replication and Conceptual Extension

Research shows enduring impacts of lynching on a variety of modern outcomes. For instance, Messner, Baller, and Zevenbergen found that lynching is associated with contemporary white-on-black homicide. We propose a model describing how events from the past can have effects on events in the present. Essential to our framework is the notion of social forces of “resistance” that can impede or facilitate the temporal transmission of collective memories. We test “indicators of resistance” that influence the transmission of a collective memory supportive of a “legacy of lynching.” Analyses reveal that the positive and significant association between lynching and white-on-black homicide observed by Messner et al. is attenuated and becomes statistically nonsignificant with the inclusion of these indicators. Our results suggest that the temporal transmission of a racist cultural schema manifested through lynching is more likely where resistance is low. These findings have implications for how researchers can study historical legacies.     

Contemporary American stepparenthood: Integrating cohabiting and nonresident stepparents

Our understanding of contemporary stepfamily life requires incorporating emerging trends in cohabitation and nonresident stepparenting into our `traditional' definition of a stepparent (married adult with resident stepchildren). Using the National Survey of Families and Households, I provide a demographic profile of stepparents that includes cohabiting and nonresident stepparents. Adopting this revised view of stepparenthood alters our knowledge of both the prevalence and composition of stepparent families. The `traditional' definition of a stepparent is shown to describe less thanhalf of all stepparents today. Results also highlight diversity in stepparents' parenting obligations and sociodemographic characteristics. This revised view of stepparenthood has implications for future research on and policy targeted at stepfamilies.     

An Investigation of Measures of Modern and Old-Fashioned Sexism

Working from the Principle of Beneficence we make the case that there is a need for adequate measures of sexism in men and women. Swim, Aikin, Hall and Hunter (1995) suggest that modern sexism represents a constellation of beliefs in which individuals: (a) disavow women's present-day discrimination; (b) reject women's demands for political and economic power; and (c) disapprove of policies designed to promote gender equality. To assess this construct, Swim et al. (1995) developed the Modern Sexism Scale (MSS), and to date, few studies have assessed its reliability and factor structure. Using data from 187 Canadian participants, confirmatory factor analysis was used to assess the unidimensionality of the MSS and Swim and associates' (1995) Old-Fashioned Sexism Scale (OFSS). Results do not support Swim et al.'s conceptualization of modern sexism as a unidimensional construct; however, the OFSS fit a unidimensional model. The implications of these findings are discussed.     

Social Sources of Community Solidarity in U.S. Congregations

Community solidarity, or a collective sense of belonging, plays a vital role in the health and survival of many organizations. Consequently, identifying the elements that contribute to a strong sense of solidarity within communities has long been a topic of inquiry for scholars. In this study, we draw upon prior theorizing to develop and test four hypotheses regarding the organizational characteristics associated with community solidarity in religious congregations. Multivariate models are estimated using national data on religious congregations from the 2001 U.S. Congregational Life Survey (n?=?357). Organizations with greater community solidarity tend to feature higher levels of social capital (operationalized with measures of friendship networks and participation in organizational activities), higher levels of official membership within the organization, and inspiring congregational leadership. Higher levels of commitment are associated with greater community solidarity, but the effect is wholly mediated by social capital. Congregations that engender higher levels of community solidarity share certain organizational features, including higher levels of social capital, higher rates of membership, and inspiring leaders.     

Culture Within Sites,Culture as Resources,and Culture as Wider Contexts: A Typology of How Culture Works in Social Movement Theory

Sociologists of social movements agree that culture matters for studying collective action, and have proposed a variety of theoretical concepts to understand culture and mobilization, including framing, free spaces, and collective identity. Despite this, what we mean when we say “culture matters” remains unclear. In this paper, I draw on 30 years of social movement theory and research to construct a typology of three ways that culture is seen as shaping social movement activity: (i) culture renders particular sites fruitful for social movements to mobilize out of; (ii) culture serves as a resource that assists in movement action; and (iii) culture provides wider contexts that shape movement activity. This typology represents the analytic building blocks of theories about culture and social movements, and is presented towards the end of clarifying and sharpening our theoretical concepts. The paper concludes with suggestions for future research that draw on, refine, and extend these three building blocks.     

Gendered Congregations,Gendered Service: The Impact of Clergy Gender on Congregational Social Service Participation

Using data from the 1998 National Congregations Study, I present empirical evidence that shows that the gender of a congregation's leadership makes a difference in the likelihood that a congregation will participate in a social service programme. The results from binary logistic regression indicate that the odds of congregations with women head clergy participating in a social service programme are four times greater than those with men head clergy. In addition, as the percentage of women on a congregation's governing board increases the probability that a congregation will participate in a service project also increases. The specific types of social service programmes a congregation pursues also differ by gender of leadership, with women‐led congregations significantly more likely to pursue service projects that could be labelled feminine while avoiding programmes that are clearly feminist. To explain this gendered behaviour I incorporate Acker's (1990 ) theory of gendered organizations.