Religious Tastes and Styles as Markers of Class Belonging: A Bourdieuian Perspective on Pentecostalism in South America

Studies on the relationship between social class and religion tend to highlight the demographic dimension of class, but neglect its symbolic dimension. By addressing the symbolic dimensions through a Bourdieuian approach, this article contends that religious tastes and styles can be employed as class markers within the sphere of religion. A case study on Argentinean Pentecostalism and in-depth analysis of a lower and middle class church illustrate how symbolic class differences are cultivated in the form of distinctive religious styles. While the lower class church displays a style marked by emotional expressiveness and the search for life improvement through spiritual practices, the middle class church performs a sober and calm style of Pentecostalism. The study highlights the role of styles in the reproduction of class boundaries, while shedding a critical light on the importance of tastes

Bridging Alone: Religious Conservatism, Marital Homogamy, and Voluntary Association Membership

This study characterizes social insularity of religiously conservative American married couples by examining patterns of voluntary associationmembership. Constructing a dataset of 3938 marital dyads from the second wave of the National Survey of Families and Households, the author investigates whether conservative religious homogamy encourages membership in religious voluntary groups and discourages membership in secular voluntary groups. Results indicate that couples’ shared affiliation with conservative denominations, paired with beliefs in biblical authority and inerrancy, increases the likelihood of religious group membership for husbands and wives and reduces the likelihood of secular group membership for wives, but not for husbands. The social insularity of conservative religious groups appears to be reinforced by homogamy—particularly by wives who share faith with husbands

Period and Cohort Changes in Americans’ Support for Marijuana Legalization: Convergence and Divergence across Social Groups

We cast fresh light on how and why Americans’ views on marijuana legalization shifted between 1973 and 2014. Results from age-period-cohort models show a strong negative effect of age and relatively high levels of support for legalization among baby boom cohorts. Despite the baby boom effect, the large increase in support for marijuana legalization is predominantly a broad, period-based change in the population. Additional analyses demonstrate that differences in support for legalization by education, region, and religion decline, that differences by political party increase, and that differences between whites and African Americans reverse direction. We conclude by discussing the implications of these findings and by identifying promising directions for future research on this topic

Social Networks and Civic Participation and Efficacy in Two Evangelical Protestant Churches

This research note examines the proposition that participation in church—particularly the social interaction that accompanies church participation—is an important source of social capital that promotes civic activity and efficacy. Employing survey data from over 600 attendees of two evangelical Protestant churches, we tested hypotheses linking churchgoers’ social networks to their levels of civic efficacy and participation. Three key findings emerged. First, the number of friends in church was positively associated with churchgoers’ civic efficacy, religious civic activity, and secular civic activity, while the number of friends outside of church was unrelated to these outcomes. Second, the association between in-church networks and secular civic activity was partially mediated by civic efficacy. Third, church attendance moderated the association between in-church friends and secular civic activities such that high attending churchgoers with few in-church friends were far less likely to participate in secular civic activities. Taken together, these findings illustrate the importance of in-church social networks for Evangelical Protestants’ civic participation and feelings of civic efficacy, in contrast to out of church social networks which had little overall impact on these factors