In light of increased scholarly and public discussion about the proper position of religion in higher education, we take stock of existing social scientific studies to illuminate what we know-and what we don't know-about religion and higher education. We argue that research shows that college students are more religiously engaged than has traditionally been thought, but that this interest appears to be more broad than deep; that the college experience does not lead to apostasy in most students, though its effect on students' religious engagements is still unclear; and that religion has a beneficial effect on some student outcomes, but not on others. We conclude by proposing three new directions for research that offer the potential to expand our understanding of the interaction of religion and higher education.

Michael Burawoy’s 2021 essay, ‘Decolonizing Sociology: The Significance of W.E.B. Du Bois’, forges dialogues between the scholar denied and established theorists with the aim of reconstructing the sociological canon. My commentary situates the author’s essay and his own Du Boisian turn in a long career dedicated to reflexive science and recomposing theory. I reflect on the seemingly innocuous notion of a dialogue itself: its implications for sociological theory and practice, and how it supports decolonial efforts. Thinking with Toni Morrison, Hazel Carby, Lisa Lowe, and others, I offer a sketch of a decolonial methodology—what I call a Du Boisian shadowplay—that brings into view the intimate dimensions of imperialism. Ultimately, such a feminist methodology reconstructs dialogues that reflect on researcher standpoints and nested imperial histories; and in the face of today’s social crises, nurtures dialogues that are animated by an ethic of love.

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An enduring finding is that marginalized young men of color aggressively seek "respect," or masculine status. Drawing on ethnographic fieldwork at an all-boys public high school, the author found that respect-a desire to "be known"-offers an incomplete explanation for how young black men claim recognition in an era of surveillance. These findings reveal an alternative and more complex portrait of criminalized young black men in search of multiple dignities. With the help of adults, the young men in this study made claims to the right to grow as individuals. They also continued to yearn for a form of respect that rejected a sexually victimized identity, in a manner rarely captured in previous research. Their yearnings also highlight claims to a third form of dignity: to "be unknown," or the privilege of anonymity.

Neoliberal public school reform has revitalized efforts to open unique all-male schools for black boys. Existing research stresses how these black male academies nurture resilience but has failed to examine what makes these schools distinctive. Drawing on one year of ethnographic research, this article demonstrates how Northside Academy, an all-male charter high school, built a respectable brotherhood. Modeled after elite all-male institutions, Northside’s classics curriculum and professional uniform marked its young men as having disciplined minds and bodies, destined for college and a middle-class future. Yet to maintain legitimacy within a competitive environment, the school community drew moral boundaries between its exceptional young men and those delinquent boys most in crisis. This engaged a respectability politics where upwardly mobile black men reject their more marginalized peers for failing to reform their character. This study’s findings extend knowledge of single-sex public schools and of the impact of increased competition under neoliberalism.