Religious Congregations as Mediating Structures for Social Justice: a Multilevel Examination

Abstract

Scholars in the field of community psychology have called for a closer examination of the mediating role that religious congregations serve in society, especially in relation to the promotion of social justice. The current study provides such an examination, offering a multilevel examination of religious individuals (n = 5,123) nested within religious congregations (n = 62) with a particular focus on how individual and congregational level variables (i.e. theological orientation, frequency of religious attendance, bonding and bridging social capital) predict individual prioritization of and participation in congregational social justice activities. Findings indicated that individual level theological orientation was associated with prioritization, and demographics and social capital bonding were associated with prioritization and participation. Furthermore, congregational bridging social capital was associated with the prioritization of justice, whereas congregational theological orientation moderated the associations between frequency of religious participation for both prioritization of and participation in congregational justice activities. These findings show that specific aspects of the congregational setting (i.e., congregational theological orientation) are important to the individual prioritization of and participation in social justice activities. These findings provide support for the role of religious congregations as mediating structures for social justice. Implications for future research are also discussed.

Religious Networking Organizations and Social Justice: An Ethnographic Case Study

“…This work examines how personal connections within one's congregation form networks of relationships that are associated with increased social support (Ellison and George 1994), life satisfaction (Lim and Putnam 2010), connections across social class (Wuthnow 2002), moral development of adolescents (King andFurrow 2004), political socialization (McKenzie 2004;Putnam and Campbell 2010), volunteering (Becker and Dhingra 2001;Park and Smith 2000), and prioritization and participation in congregational social justice activities (Todd and Allen 2011). This work examines how personal connections within one's congregation form networks of relationships that are associated with increased social support (Ellison and George 1994), life satisfaction (Lim and Putnam 2010), connections across social class (Wuthnow 2002), moral development of adolescents (King andFurrow 2004), political socialization (McKenzie 2004;Putnam and Campbell 2010), volunteering (Becker and Dhingra 2001;Park and Smith 2000), and prioritization and participation in congregational social justice activities (Todd and Allen 2011).…”

“…This work examines how personal connections within one's congregation form networks of relationships that are associated with increased social support (Ellison and George 1994), life satisfaction (Lim and Putnam 2010), connections across social class (Wuthnow 2002), moral development of adolescents (King andFurrow 2004), political socialization (McKenzie 2004;Putnam and Campbell 2010), volunteering (Becker and Dhingra 2001;Park and Smith 2000), and prioritization and participation in congregational social justice activities (Todd and Allen 2011). However, Todd and Allen (2011) found perceptions of increased congregational bridging ties to predict greater individual prioritization of social justice within a congregation whereas Ammerman (2002) has noted that bridging connections between congregations often are formed to address larger community needs. Less research has focused on bridging ties between congregations.…”

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“…In face of the oppression, religious settings can provide members with opportunities to understand difficult experiences (e.g., discrimination; Ahmed, 2009;Todd, 2010;Todd & Allen, 2011), develop self-regulatory behaviors and coping mechanisms, provide access to role models, and provide the space and opportunity to congregate and develop a sense of collective belonging and selfworth (Ahmed, 2009;Cook, 2000;Erikson, 1965). These processes can allow American Muslim youth with high participation in religious settings to cope with oppressive experiences they are subject to as Muslims and, ultimately, develop greater collective self-esteem.…”

“…Regarding both identities as important (i.e., social group membership(s) significantly influences self-concept), may promote the prioritization of both identities and the integration of both identities into a youth's self-image. Having high private regard (i.e., personal evaluation of cultural group) for both identities may promote the desire to contribute to American society as an American Muslim and, in turn, having high group membership (i.e., judging self-worth as a member of a cultural group) can enhance feelings of worthiness and usefulness in both communities, increasing motivation to be a catalyst for positive change in Muslim and American cultures (Sirin et al, 2012;Todd & Allen, 2011). Though future research is needed to identify the specific mechanisms by which American Muslim collective self-esteem can influence social action, this study is one of the first to evidence the link between American Muslim collective self-esteem and social action.…”

The Organizational Context of Faith-Based Community Organizing: Effects on Member Civic Engagement

“…To better understand FBCO, others have specifically worked to describe the process of FBCO and persons engaged in the process (Day, 2002;Kleidman, 2004;Rusch, 2012;Warren, 1995;Warren & Wood, 2001;Wood, 2002). A small number have examined the utility and impact of FBCO on the congregations themselves (Flaherty & Wood, 2004), or the potential for FBCO method to serve as a tool for clergy and congregational development (Stanley, 2003) or as a facilitator to address particular organizing issues (Todd & Allen, 2011).…”