Brokerage in the Sacred Sphere: Religious Leaders as Community Problem Solvers in Rural Malawi1

Religious leaders in Sub‐Saharan Africa do not just deal with the spiritual needs of members but are also heavily engaged in dealing with social problems and material needs. Although true elsewhere, the realities of limited state infrastructure and an increasingly diverse religious landscape make it crucial for religious entrepreneurs to deal with material problems if they hope to gain adherents. This article applies the concepts of problem solving and brokerage ( Burt, 2005 ; Knoke, 1990 ) to a case study of religious leaders in Balaka, a small town of rural Malawi. I argue that religious leaders solve problems in three major areas—material infrastructure, activities and organization, and healthcare—and that they are able to do so at least partly because of their connections to various overlapping secular and religious networks. I focus both on the provision of material resources and the facilitation of effervescent experiences in order to advance a fuller understanding of the experience of poverty and the ways leaders in poor communities work to solve problems.     

Expanding the Reflexive Space: Resilient Young Adults,Institutional Cultures,and Cognitive Schemas

For many U.S. young adults, being resilient to stressful events hinges on making meaning of such events and thereby minimizing their negative emotional impact. Yet why are some better able to do this than others? In this study, which uses an innovative outlier sampling strategy and linked survey and interview data, we argue that one important factor is connection to institutional cultures associated with higher education, religion/spirituality, and the military. Such cultures provide material for the development of cognitive schemas that can be adopted and applied to their stressful experiences, which include narratives of social progress, divine providence, and self‐discipline. Using a metaphor adapted from the pragmatist philosopher Charles Sanders Peirce, we argue the resulting schemas have the effect of “expanding the space” of reflexive thought, providing new cognitive material for interpreting stress and supporting resilience. Finally, we argue this framing improves in several ways on the concept of meaning making often used in stress process research.     

Own‐Choice Marriage and Fertility in Turkey

Goode's foundational work on the fertility transition identified own‐choice marriage as a factor driving fertility decline, part of a widening repertoire of choice pertaining to marriage and childbearing. Yet research supporting this connection in today's transitional societies is scarce and somewhat contradictory, and it is unclear how other marital traditions, such as consanguineous marriage, shape this relationship. This study evaluates Goode's theorized connection using pooled Demographic and Health Survey data from Turkey, comparing children ever born, use of contraception, and parity progression across four types of marriage: own‐choice and arranged marriage and marriage to a cousin versus an unrelated spouse. Results are largely consistent with the idea that a move toward own‐choice marriage reflects a widening repertoire of choice that also leads to fertility decline. However, they also show that hybrid models like own‐choice marriage to a cousin tempers these effects.     

Negative Dependence in Sampling

Abstract. The strong Rayleigh property is a new and robust negative dependence property that implies negative association; in fact it implies conditional negative association closed under external fields (CNA+). Suppose that and are two families of 0‐1 random variables that satisfy the strong Rayleigh property and let . We show that {Z_i} conditioned on is also strongly Rayleigh; this turns out to be an easy consequence of the results on preservation of stability of polynomials of Borcea & Brändén (Invent. Math., 177, 2009, 521–569). This entails that a number of important π ps sampling algorithms, including Sampford sampling and Pareto sampling, are CNA+. As a consequence, statistics based on such samples automatically satisfy a version of the Central Limit Theorem for triangular arrays.     

Prayer and Liturgy as Constitutive‐Ends Practices in Black Immigrant Communities

Much social theory tends to emphasize the external goods of social practices, often neglecting the internal goods of those practices. For example, many analyses of religious rituals over‐emphasize the instrumental and individualistic ends of prayer and liturgy by describing such religious practices as effective means for achieving external ends like positive emotions, psychological benefits, social status, or social capital. By contrast, we use a neo‐Aristotelian virtue ethics perspective to analyze the relational goods, such as trust and intimacy, which are expressed and sustained through ritualized social practices. Using ethnographies of Haitian and Ghanaian Christians in the U.S., we demonstrate that prayer and liturgy can also be understood as constitutive‐ends practices, practices in which human persons engage to sustain relations with others because there are goods inherent to those relationships. We further argue that in many religious practices, the end goals and the means—i.e. specific aspects of the practice—are inseparable. Our approach to developing theory combines critical engagement with numerous other theorists and also exploring how well various theories can explain the motivations and experiences of participants in the religious rituals where we conducted our ethnographies.     

The third therapeutic system: faith healing strategies in the context of a generalized AIDS epidemic

Faith healing in sub-Saharan Africa has primarily been studied qualitatively among Pentecostal-Charismatic groups, and considered as its own phenomenon with little attention to its relationship to other modes of healing. Using data from Malawi, a religiously diverse African country with high HIV prevalence, we find that faith healing is pervasive across multiple religious traditions. For individuals, attending a faith healing congregation is associated with lower levels of generalized worry about AIDS, and this association is driven by those who switched churches before AIDS became widespread in rural areas. Use of condoms and traditional medicine are, on the other hand, positively associated with worry about AIDS. We argue that faith healing can be understood as a third therapeutic system that coexists with the well-documented biomedical and traditional systems. The success of faith healing approaches lies in their unique ability to combine individual-pragmatic and communal-ritualized aspects of healing to inform interpretations of the AIDS epidemic and its consequences.