Class and Religion in America

Author(s):  
William A. Mirola

Scholars pursuing questions on the links between religion and social class typically examine several distinct sets of dynamics. A main research focus has addressed how religious beliefs, behaviors, and experiences vary across different social class contexts. Studies in this tradition draw on quantitative and qualitative data to illustrate such differences. Statistical studies have demonstrated economic and educational differences in patterns of an array of religious beliefs, religious service participation, and other religious behaviors, and especially social and political attitudes on everything from gay rights to gun control to political party preference. Qualitative work typically delves into the lived religious experiences of individuals from different classes as well as examining the ways in which religious expression is itself shaped by class cultures. A significant portion of this type of research examines how religion impacts the life and work experiences of those at the bottom of the class hierarchy, the working and nonworking poor. Here the way that faith shapes how poor people view the challenges of their lives and their views of the larger society are particularly central concerns. Addressing a second related set of questions, researchers also examine how participation in religious communities contributes to forms of social mobility in terms of socioeconomic status indicators. Statistical analyses dominate in this area, illustrating how denominational affiliation and measures of religious belief and practice predict views regarding income and wealth accumulation, educational attainment, and occupational choice. Another distinct area of scholarship examines the role religion has played in shaping the history of capitalism and the dynamics of the traditionally understood industrial working classes and the organized labor movement. Here, too, scholars examine how working-class individuals use religion as a way to understand their work and the evolution of global capitalism. Labor historians in particular have examined historical and contemporary instances in which religious leaders and organizations play active roles in industrial conflicts. Whichever route one takes to explore religion and social class, studying their intersections has been of longstanding interest to social scientists, historians, religious studies scholars, and theologians for more than a century. This article bridges these approaches and provides an overview of their complex intersections in contemporary social contexts.

Psico-USF ◽  
2016 ◽  
Vol 21 (3) ◽  
pp. 651-662 ◽  
Author(s):  
Elisa A. Merçon-Vargas ◽  
Maria Adélia M. Pieta ◽  
Lia Beatriz de Lucca Freitas ◽  
Jonathan R. H. Tudge

Abstract We examined social class (measured by attendance in public or private schools), gender, and age-related variations in the expression of wishes and gratitude of 430 7- to 14-year-olds (181 male, 62.1% from public schools). Chi-square analysis indicated that students from private schools expressed significantly more social-oriented wishes and connective gratitude, whereas those from public schools expressed significantly more self-oriented wishes. Girls in the public schools expressed significantly more self-oriented wishes and verbal gratitude than did boys. Regression analysis (curve estimation) indicated that verbal gratitude, self- and social oriented wishes increased and concrete gratitude decreased significantly with age, but connective gratitude tended to increase. These findings support the idea that gratitude and wish types involve the development of cognitive aspects, such as taking others into account and thinking about the future, but it is also influenced by the social contexts in which children live, such as their social class.


2018 ◽  
Vol 120 (7) ◽  
pp. 1-44
Author(s):  
Adam Howard ◽  
Katy Swalwell ◽  
Karlyn Adler

Background/Context Though there has been attention to how class differences impact children's experiences in schools and how young people perceive racial and gender differences, very little research to date has examined how young people make sense of social class differences. Purpose In this article, the authors examine young children's conceptualizations of differences between the rich and the poor to better understand children's process of classmaking. Research Design To access young children's ideas about social class, the authors examined kindergartners’, third graders’, and sixth graders’ (N = 133) drawings depicting differences between rich and poor people and their corresponding explanations of their drawings. These children attended two schools, one public serving a majority working- class population, and one private serving a majority affluent population. Findings/Results Children understand social class to be inclusive emotions, social distinctions, and social status. Children's drawings and explanations show that perpetuated ideology-justifying status quo of poverty and economic inequality. Children have complex sociocultural insights into how social class operates that manifest themselves through four domains: material, intersectional, emotional, and spatial. Conclusions/Recommendations Educators should provide more opportunities for teaching about social class, and can do so in ways that engages students in processes of classmaking that do not reinforce stereotypes and that interrupts inequality.


Author(s):  
Amelia Dean Walker ◽  
Laura Smith

The ways we think about systemic inequalities can open up new forms of resistance and reform. This chapter explores and extends understandings of social class oppression with an aim to re-imagine psychologists’ role in contesting economic inequalities. It argues that social class injustice is produced through and constituted by forms of social exclusion. In emphasizing the ways that poor people are excluded from everyday sources of power, security, and democratic rights, the chapter highlights the relational dimension of social class, demonstrating that class is something that happens in human relationships. From a relational view, class is embodied through the everyday processes in which we all participate, and patterns of systemic injustice are enacted among individuals occupying different social class locations. A relational approach opens up new possibilities for counteracting the social exclusion of poor people, both for psychologists and for citizens committed to social change.


Author(s):  
A. I. Lebedintsev ◽  

The article presents the biographical data and the main research results of Tasyan S. Tein, archaeologist, researcher of the Laboratory of History, Archeology, and Ethnography, NEISRI. He described the main stages in the development of the ancient Eskimo culture of Northern Chukotka, reconstructed the economy and culture, researched the social structure, religious beliefs, and rituals of Eskimos. Excavations on Wrangel Island made a significant contribution to the study of the Paleo-Eskimo period. T. S. Tein obtained representative and valuable materials from the most ancient settlement of sea mammal hunters. He researched the religion and shamanism of the Asiatic Eskimos, and completed detailed descriptions of the Eskimo seasonal festivals.


2010 ◽  
Vol 36 (1) ◽  
pp. 1-24 ◽  
Author(s):  
Loris Vergolini

This article explores the relationship between social cohesion and social inequalities in Europe. The analysis is built around two main research questions: Does economic inequality exert an impact on the level of social cohesion? Does social class mediate between economic inequality and social cohesion? The comparative analysis is based on the welfare regimes perspective. In particular, I believe that welfare state is relevant because it influences both the relationship between social class and economic inequality, and the link between social cohesion and economic inequality. The empirical analysis, based on data from the “European Quality of Life Survey” collected by European Foundation for the Improvement of Living and Working Conditions in 2003, shows that economic inequality does influence social cohesion and that social class and welfare regime are not fully able to mediate this effect.


2011 ◽  
Vol 36 (2) ◽  
pp. 161-184 ◽  
Author(s):  
Arlene Tigar McLaren ◽  
Sylvia Parusel

Based on a comparison of two public elementary schools located on the east and west sides of Vancouver, British Columbia, the paper explores the effects of spatial and social contexts on parents’ school traffic safety practices. By taking into account the dynamics of gender and social class in different geographies of mobility at the two schools, we illustrate how parents’ (especially mothers’) daily concerns, practices and volunteerism reflect unequal risks and responsibilities in safeguarding children from motorized traffic. We also suggest that despite geographical differences and social inequalities, auto-centred environments and traffic safety governance create remarkably similar parental mobility concerns at the two schools, reflecting the stratifying effects of automobility. Our analysis of the troubling effects of the automobility system underscores the importance of acknowledging how parental traffic safety practices contribute to the illusion of traffic safety and to the necessity of challenging auto hegemony.


2014 ◽  
Author(s):  
Micaela Chan ◽  
Jinkyung Na ◽  
Jennifer Lodi-Smith ◽  
Denise C. Park

1977 ◽  
Vol 21 (1) ◽  
pp. 41-54 ◽  
Author(s):  
Kenneth E. Sinclair ◽  
Barbara Crouch ◽  
Jane Miller

Occupational choices were studied for a cross-section of 876 Sydney students in Years 6–12. Clear sex differences in occupational choice were observed confirming results of overseas studies. Girls chose different types of jobs from boys, and confined themselves to a more restricted range of jobs. While job decisiveness was found to increase with grade level, it was apparent that particular choice points in the course of schooling ( viz. years 10 and 12 at high school, and year 6 before entry to high school) also influence extent of decisiveness. Occupational choice was further found to be related to social class. Adolescents from lower social class backgrounds tended to choose jobs requiring less further education and of a lower status, while adolescents from higher social class backgrounds chose jobs requiring more further education and higher in status. The results were interpreted as illustrating how particular socialization processes relating to social class and sex operate to narrow what is regarded as an acceptable occupation.


2017 ◽  
Vol 43 (11) ◽  
pp. 1530-1545 ◽  
Author(s):  
Dov Cohen ◽  
Faith Shin ◽  
Xi Liu ◽  
Peter Ondish ◽  
Michael W. Kraus

We examined changes over four decades and between ethnic groups in how people define their social class. Changes included the increasing importance of income, decreasing importance of occupational prestige, and the demise of the “Victorian bargain,” in which poor people who subscribed to conservative sexual and religious norms could think of themselves as middle class. The period also saw changes (among Whites) and continuity (among Black Americans) in subjective status perceptions. For Whites (and particularly poor Whites), their perceptions of enhanced social class were greatly reduced. Poor Whites now view their social class as slightly but significantly lower than their poor Black and Latino counterparts. For Black respondents, a caste-like understanding of social class persisted, as they continued to view their class standing as relatively independent of their achieved education, income, and occupation. Such achievement indicators, however, predicted Black respondents’ self-esteem more than they predicted self-esteem for any other group.


2015 ◽  
Vol 8 (4) ◽  
pp. 283
Author(s):  
Christopher Y. Nyinevi ◽  
Edmund N. Amasah

<p class="Body">Ghana is religiously diverse. Data from the country’s Statistical Service indicates that as of 2010, 71.2% of the population was Christian, 17.6% was Muslim, and 5.2% were adherents of traditional religious beliefs. Non-believers accounted for only 5.3%. Believers other than believers of the three main religions were less than 1%. Despite the diversity, the country has enjoyed peaceful co-existence among all sects and denominations; sectarian violence is a rare phenomenon. Controversies about religious discrimination and stereotypes, and government over indulgence of religion are, however, not uncommon. This article examines the vexed question of separation of church and state in Ghana. It seeks to identify what the country’s religious identity is —whether secular or otherwise—and the implication of that identity for religious expression in public life.</p>


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