Roundtable on the Sociology of Religion: Twenty-Three Theses on the Status of Religion in American Sociology--A Mellon Working-Group Reflection

Smith, Christian; Vaidyanathan, Brandon; Ammerman, Nancy T.; Casanova, José; Davidson, Hilary; Ecklund, Elaine Howard; Evans, John H.; Gorski, Philip S.; Konieczny, Mary Ellen; Springs, Jason A.; Trinitapoli, Jenny; Whitnah, Meredith C.

doi:10.1093/jaarel/lft052

Cited by 48 publications

(29 citation statements)

References 31 publications

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“…Social scientific research on religion focuses overwhelmingly on the United States and Christians: Using data from 40 years of articles on religion in generalist and specialist journals, Smilde and May (2015) confirmed that "research on the United States, Christianity, and most specifically Protestantism still dominate sociology journal publications on religion" (p. 369; also see Cadge, Levitt, and Smilde 2011;Kniss 2014;Smith et al 2013). In fact, they found no change over time in how many studies focus on the U.S. alone, and even a slight rise in the proportion of articles focused on Protestantism.…”

Section: Moving Beyond the Christian Westmentioning

confidence: 95%

“…One of the most important potential advances in the social sciences generally (Stevens, MillerIdriss, and Shami 2018), and the social scientific study of religion specifically (Smith et al 2013), is to move beyond the Christian West. Social scientific research on religion focuses overwhelmingly on the United States and Christians: Using data from 40 years of articles on religion in generalist and specialist journals, Smilde and May (2015) confirmed that "research on the United States, Christianity, and most specifically Protestantism still dominate sociology journal publications on religion" (p. 369; also see Cadge, Levitt, and Smilde 2011;Kniss 2014;Smith et al 2013).…”

Section: Moving Beyond the Christian Westmentioning

confidence: 99%

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Does Religion Suppress Gender Differences in Values? A Cross-National Examination

Schnabel¹

2018

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Women are typically more liberal than men. But on some issues related to "traditional moral values"-including sexuality and the beginning and end of life-women are just as if not more conservative than men. This study examines the role of religion in complicating the relationship between gender and values cross-nationally, with particular attention to variation across religious groups and contexts. Using data from a diverse set of 56 countries in the World Values Survey (N=85,181), I find that religiousness suppresses what would otherwise be larger and more consistent gender differences in values among Christians. Among most other groups, including Jews, Hindus, Buddhists, Taoists, and Muslims in non-Muslim contexts, religiousness does not greatly alter gender differences in values. However, among Muslims in Muslim-majority contexts-where men tend to be more religious than women-religiousness amplifies what would otherwise be smaller gender differences in values. Accordingly, gender differences in values tend to be larger among Muslims than Christians. I conclude that religions are complex and powerful social structures with heterogeneous social consequences. Keywords Gender Differences in Values 2Women tend to be more liberal than men. In many contexts, women are more likely to claim liberal identities, espouse egalitarian values, and vote for progressive politicians (Beutel and Marini 1995;Box-Steffensmeier, DeBoef, and Lin 2004;Charrad 2011;Davis and Robinson 1991;Hadler 2012;Inglehart and Norris 1999;Manza and Brooks 1998;McDermott 2016;Pratto, Stallworth, and Sidanius 1997;Shapiro and Mahajan 1986). Yet, in a gender-and-politics paradox, women are just as if not more conservative than men on certain issues related to notions of "traditional morality"-including gender-related issues such as abortion-in at least some contexts (Barkan 2014;Schnabel 2018). In another gender paradox, religion tends to be mendominated and yet women-populated . Historic religious figures and current religious leaders are predominantly men, and religion often promotes patriarchal beliefs and gender inequality (Edgell 2006;Edgell and Docka 2007;Schnabel 2016a).Nevertheless, women being more religious than men is one of the most consistent findings in the social sciences (Hoffmann 2009). Although the gender gap in religion is frequently noted, its political repercussions are largely ignored (but see Rinehart and Perkins 1989). As I will demonstrate, gender differences in religion help explain the gender-and-politics paradox on certain "traditional moral values" 2 related to sexuality and the beginning and end of life.In this study, I argue that religion intersects with social status characteristics such as gender and that the social consequences of religiosity vary across religious groups and contexts (Read and Eagle 2014;Schnabel 2016b;Stewart, Frost, and Edgell 2017;Wilde and Glassman 2016 Christianity specifically may be a feminine-typed "underdog" religion, appealing more to women based on gendered social norms and women...

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Section: Moving Beyond the Christian Westmentioning

confidence: 95%

Section: Moving Beyond the Christian Westmentioning

confidence: 99%

Does Religion Suppress Gender Differences in Values? A Cross-National Examination

Schnabel¹

2018

Preprint

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“…Researchers must produce knowledge that qualifies as objective according to agreed-upon standards, and they must attend to the distinction between facts and norms. Sociologists like Smith et al (2013) andGorski (2012), have argued in recent years that social scientists should embrace their role in constructing values rather than continue to perform the necessarily incomplete acts of separation that make them "objective." Put differently, they argue that scholars should become ignorant to these distinctions in order to affirm a new kind of sociology, as Gino attempted to remain ignorant in order to affirm another kind of humanity.…”

Section: During the Same Interview Marcus Quoted Directly From Putnamentioning

confidence: 99%

The Limits of Religious Indifference

Blankholm

2017

Religious Indifference

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“…This means turning attention to not only theological and pastoral statements about the NE, but also focusing on what people "on the ground" are doing in their everyday lives. This conscious turning away from examining predominantly cognitive, belief, and rational factors to examining emotional, bodily, and ritual factors (or mind to body, texts to performances, ideas to practices), is being widely advocated by many sociologists of religion [4]. Hence, our field work focused on what people were "doing" in relation to the NE and less on what they were saying.…”

Section: Introductionmentioning

confidence: 99%

New Evangelization Practices? Devotional Prayer, Meetings, and Christian Service

McCallion¹,

Seminary²,

MI³

2017

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Conscious of the disciplinary turn away from examining predominantly cognitive, belief, and rational factors to examining emotional, bodily, and ritual factors this research focused on what people were "doing" in relation to the New Evangelization (NE) and less on what they were saying. Consequently, three general categories of doings/activities are described that are associated with the NE. Although associated with the NE, can these doings actually be called NE practices per se? Or, is the NE retrospectively theologically legitimizing Catholic practices already in place? Focusing on "practices", therefore, Rawls [1] raised not only the question, are there NE practices, but also the Durkheimian epistemological question of the relationship between enacted practices and beliefs/ideas. Although this is not the place to address the Durkheimian epistemological question, it was found that the NE was retrospectively legitimizing Catholic practices already in place rather than creating new practices. Moreover, this research has revealed over time that the NE in its initial stages (2005)(2006)(2007)(2008)(2009)(2010)(2011)(2012) infused a more individualistic and emotional emphasis to the Catholic practices of devotional prayer and NE parish meetings to emphasize a more communal/ecclesial dimension in Christian service practices. Although further research is needed, it appears that Christian service/communal practices already in place are receiving the same fueling of emotional vigor that the more individualistically oriented practices of devotions and meetings received from the theology of the NE.

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Roundtable on the Sociology of Religion: Twenty-Three Theses on the Status of Religion in American Sociology--A Mellon Working-Group Reflection

Cited by 48 publications

References 31 publications

Does Religion Suppress Gender Differences in Values? A Cross-National Examination

Does Religion Suppress Gender Differences in Values? A Cross-National Examination

The Limits of Religious Indifference

New Evangelization Practices? Devotional Prayer, Meetings, and Christian Service

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