Congregants and citizens: religious membership and naturalization among U.S. immigrants

Scholars and pundits have long debated whether religion helps new immigrants integrate politically in the United States. Those who see religion as an integrative institution cite the country’s history of vibrant religious congregationalism that supports connections between the native and foreign born, while critics point to anti-immigrant hostility, Christian nationalism, and patterns of religious membership that can reinforce social segregation. This article aims to adjudicate this debate, using a large sample of survey data, the New Immigrant Survey (NIS), fielded among new legal residents in 2003/2004. I find that religious membership is associated with increased probability of naturalizing in a short (3.5–7 years) timeframe and is stronger for those with greater human capital and income and longer tenure in the United States. Involvement in US-origin congregations also exhibits a stronger effect on naturalization than involvement in national-origin congregations. Additionally, I find that religious minorities, though less likely to be members of congregations, are independently more likely than Christian immigrants to naturalize in the same timeframe. These results are interpreted as support for a view of organized religion as a setting for American identity formation and a basis for mobilizing resources in response to anti-immigrant sentiment. For certain groups, organized religion seems to support a type of selective acculturation that combines American citizenship with the establishment and/or retention of a distinct ethno-religious identity. The article thus affirms, with caveats, the broader relevance of a long tradition of ethnographic scholarship on immigrant religion in the United States.Accepted manuscrip

Ritual and trust: how religion shapes belonging in Africa and the diaspora

Debates surrounding immigration, state-building, and civil society all center on the same underlying question: what determines belonging? In this study, I investigate how individuals—in particular modern-day Africans on the continent and in the diaspora—make choices about institutional affiliations, specifically religious groups. I propose a view of collective participation in religious communities as a basis of trust and belonging in African societies. My research uses surveys and original ethnographic data in a three-part approach. In the first chapter, I look at the religious, ethnic, and geographic contours of Ghana, and explore whether trust networks on these bases appear to be politically integrated in an even and equal way. Chapter 2 expands the assessment to a sample of 13 African nations, showing how religious identity in concert with education and party membership shapes grassroots interest in the political system. Chapter 3 returns to the case of Ghana, but this time using ethnographic data to look at how trust networks are built through religious participation. I use data from Accra as well as from the Ghanaian community in Chicago. In this chapter, I show that 1) individuals choose religious congregations as part of a search for new social ties, and 2) religious participation is one of the major ways—and for many the primary way—that they expand and deepen their trust networks. Thus, rather than declining in importance as modern culture spreads its influence, or being less salient for the elite urban classes, religious participation seems to be increasingly crucial and for those who have moved to the cities and overseas. While most studies of religious Africans have portrayed them as traditional, conservative, and passive in their receipt of missionization, in this study I propose a vision of religious Africans as modern and cosmopolitan agents who, within the bounds of certain structural constraints, work collectively to pursue professional and educational aspirations. Through their religious participation, they make choices about their individual futures and that of their societies, as do other growing transnational communities.Sociolog

Relationships with God among Young Adults: Validating a Measurement Model with Four Dimensions

Experiencing a relationship with God is widely acknowledged as an important aspect of personal religiosity for both affiliated and unaffiliated young adults, but surprisingly few attempts have been made to develop measures appropriate to its latent, multidimensional quality. This paper presents a new model for measuring relationships with God based on religious role theory, attachment to God theory, and insights from interview-based studies, which allows for a wider array of dimensions than have been considered in prior work: anger, anxiety, intimacy, and consistency. To test our model's internal validity, we use confirmatory factor analysis with nationally representative data. To test its external validity, we (1) use difference-in-means tests across gender, race/ethnicity, geographical region, and religious affiliation; and (2) analyze correlations between our four new dimensions and four other commonly used measures of religiosity, thereby demonstrating both our model's validity and value for future studies of personal religiosity

Men in the Remaking: Conversion Narratives and Born-Again Masculinity in Zambia

The born-again discourse is a central characteristic of Pentecostal Christianity in Africa. In the study of African Christianities, this discourse and the way it (re)shapes people’s moral, religious, and social identities has received much attention. However, hardly any attention has been paid to its effects on men as gendered beings. In the study of men and masculinities in Africa, on the other hand, neither religion in general nor born-again Christianity in particular are taken into account as relevant factors in the construction of masculinities. On the basis of a detailed analysis of interviews with men who are members of a Pentecostal church in Lusaka, Zambia, this article investigates how men’s gender identities are reshaped by becoming and being born-again and how born-again conversion produces new forms of masculinity. The observed Pentecostal transformation of masculinity is interpreted in relation to men’s social vulnerability, particularly in the context of the HIV epidemic in Zambia

Factors impacting antiretroviral therapy adherence among human immunodeficiency virus-positive adolescents in Sub-Saharan Africa: a systematic review

© 2018 The Royal Society for Public Health. Published by Elsevier Ltd. All rights reserved.Objectives: Eighty-two percent of human immunodeficiency virus (HIV)–positive adolescents live in Sub-Saharan Africa (SSA). Despite the availability of antiretroviral therapy (ART), adherence levels are suboptimal, leading to poor outcomes. This systematic review investigated factors impacting ART adherence among adolescents in SSA, including religious beliefs and intimate relationships. Methods: A systematic review was conducted between June and August 2016 using eight electronic databases, including Cochrane and PubMed. Published, ongoing and unpublished research, conducted in SSA from 2004 to 2016, was identified and thematic analysis was used to summarise findings. Results: Eleven studies from eight SSA countries, published in English between 2011 and 2016, reported on factors impacting ART adherence among adolescents living with HIV (ALHIV). Forty-four barriers and 29 facilitators to adherence were identified, representing a complex web of factors. The main barriers were stigma, ART side-effects, lack of assistance and forgetfulness. Facilitators included caregiver support, peer support groups and knowledge of HIV status. Conclusions: Stigma reflects difficult relations between ALHIV and their HIV-negative peers and adults. Most interventions target only those with HIV, suggesting a policy shift towards the wider community could be beneficial. Recommendations include engaging religious leaders and schools to change negative societal attitudes. Limitations of the review include the urban settings and recruitment of predominantly vertically infected participants in most included studies. Therefore, the findings cannot be extrapolated to ALHIV residing in rural locations or horizontally infected ALHIV, highlighting the need for further research in those areas.Peer reviewedFinal Accepted Versio