A guerra cultural contínua

“A guerra cultural contínua” é um artigo do sociólogo James Davidson Hunter publicado em um volume (Is there a culture war? A dialogue on values and American public life. Washington: Pew Research Center, 2006) que faz um balanço do debate sobre as guerras culturais nos Estados Unidos. Hunter é um sociólogo da religião na Universidade da Virginia e foi quem cunhou, em seu livro Culture Wars (Nova Iorque: Basic Books, 1991), a expressão “guerras culturais” para descrever os conflitos políticos em torno de temas morais que caracterizavam os Estados Unidos do final dos anos 1980 e início dos anos 1990. Como o livro de Hunter segue ainda sem tradução ao português, incluímos no dossiê este artigo que resgata a tese original de 1991, relata como o fenômeno das guerras culturais foi originalmente percebido e responde e comenta algumas das controvérsias que o conceito despertou. O artigo é reproduzido com autorização da editora e a tradução é de Cássia Zanon

Can Red Clay Go Green? Adapting Law and Policy in the Face of Climate Change, 20th Annual Red Clay Conference

Program for the 20th Annual Red Clay Conference held Friday, April 4, 2008 at the University of Georgia School of Law\u27s Dean Rusk Hall

Evangelical Christianity and Women’s Changing Lives

Women have outnumbered men as followers of Christianity at least since the transition to industrial capitalist modernity in the West. Yet developments in women's lives in relation to employment, family and feminist values are challenging their Christian religiosity. Building on a new strand of gender analysis in the sociology of religion, this article argues that gender is central to patterns of religiosity and secularization in the West. It then offers a case study of evangelical Christianity in England to illustrate how changes in women's lives are affecting their religiosity. Specifically, it argues that evangelical Christianity continues to be important among women occupying more traditional social positions (as wives and mothers), but adherence is declining among the growing number whose lives do not fit this older model

Religious Identity, Religious Attendance, and Parental Control

Using a national sample of adolescents aged 10–18 years and their parents (N = 5,117), this article examines whether parental religious identity and religious participation are associated with the ways in which parents control their children. We hypothesize that both religious orthodoxy and weekly religious attendance are related to heightened levels of three elements of parental control: monitoring activities, normative regulations, and network closure. Results indicate that an orthodox religious identity for Catholic and Protestant parents and higher levels of religious attendance for parents as a whole are associated with increases in monitoring activities and normative regulations of American adolescents

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

Hidden Voices of Black Men

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/66982/2/10.1177_002193479402500102.pd

Risks and strategies of Amazonian households: Retail sales and mass-market consumption among caboclo women

The Amazon is widely regarded as a peripheral region, connected to international economies as a supplier of forest materials. However, little research investigates other ways Amazonian residents are connected to global markets, especially through the sale and consumption of mass-produced goods. This article presents ethnographic research investigating the risks and value of working as a direct sales representative for global beauty brands in three Amazonian communities. While direct sales offers potentially significant income, in practice, most representatives earn meager profits or just break even; many lose money, and some fall into debt. I address the question of why women would pursue an activity with a high risk of financial loss from an institutional and feminist economic perspective. The findings reveal that the risk of CHELEKIS 2 debt, as well as the potential household contribution from direct sales, derives from the particular institutional environment that characterizes rural Amazonian communities. The appeal of direct sales lies in the opportunities it affords for social inclusion and enhancing household well-being. These opportunities include access to discounted consumer goods, social bonds through sales relationships, and participation in “global sociality” through direct sales catalogs and products