Presidential Address: Religion and Power—A Return to the Roots of Social Scientific Scholarship

Early social scientists, including Karl Marx, Max Weber, and W. E. B. DuBois, recognized the importance of religion for power systems. Since the beginning of the 20th century, however, there has been a decline in scholars examining how religion matters for power. This address proposes that scholars bring religion back to the center of understanding the production, deconstruction, and distribution of power as religion is critical to the flows of power in the social world. I propose that furthering an agenda that interrogates the role of religion for power means we emphasize that (i) religion is an institution; (ii) religious ideas motivate action; (iii) our epistemology sources theories of power rather than those that invalidate the centrality of religion in societies; and (iv) ground‐breaking theoretical and empirical contributions to the social scientific study of religion and power demand that we broaden and diversify the standpoints from which this knowledge is produced.     

Presidential Address: Going Public: The Art and Science of Researching Domestic Violence and Religion

Going public with our research is both an “art” and a “science.” It involves elements of “vulnerability” and elements of “resiliency,” two key themes that have emerged in my program of research on domestic violence and religion. I harness the concepts of vulnerability and resiliency to argue that public engagement involves the scholar in an ongoing negotiation between the science and the art of disseminating his or her research results. The article concludes with references to our web‐based resources ( http://www.theraveproject.org ) and the way we have used stained glass to tell the story of research results.     

Cognitive-Behavioral Therapy in the Digital Age: Presidential Address

Our field has come a long way in establishing cognitive-behavioral therapy as the empirically supported treatment of choice for a wide range of mental and behavioral health problems. Nevertheless, most individuals with mental disorders do not receive any care at all, and those who do often have difficulty accessing care that is consistently high in quality. Addressing these issues is complex and costly and thus progress has been slow. We are entering an exciting stage in which emerging technologies might offer novel solutions to the treatment gap. This paper discusses a number of technology-enabled solutions to our field’s challenges, including Internet-based and smartphone-based cognitive-behavioral therapy. Nevertheless, we must remain attentive to potential pitfalls of these emerging technologies. The paper incorporates suggestions for how the field may approach these potential pitfalls and provides a vision for how we might develop powerful, scalable, precisely timed, personalized interventions to enhance global mental health.     

Religion in Global Perspective: SSSR Presidential Panel

Global processes present a challenge for scholarly work on religion, necessitating new concepts, theoretical and analytical models, intellectual sensitivity, and imagination. This calls for focusing on (1) cross‐border interpenetration of religious organizations, beliefs, and practices; (2) variations in the potential for religious beliefs and institutions to be transported; and (3) the use of multiple frames of reference to examine the dispersion of religious cultures and communities. A presidential panel presents the need for generating new research questions, improving measurement tools, and updating methodological techniques so that social scientists of religion accurately and authentically portray the nature and expression of religion in the 21st century.     

2007 Presidential Address: Singing and Solidarity

As the audience entered the hall, a large screen displayed the title of the talk from an overhead projector. On the dais, about three feet above the floor, was a lectern, and next to it an arrangement of eight chairs facing each other in a square formation, two on each side of the square, the sides at a 45 degree angle from the side of the platform. At the appointed time, SSSR past-president Donald Miller climbed the steps to the lectern to introduce the speaker, Stephen Warner. When he had completed that task, Warner came forward to the lectern and a woman later identified as his wife, Anne Heider, began working the projector. A few minutes into the address, at Warner's cue, she and six others joined him on the dais, taking seats in the arrangement of chairs, from which position, facing each other with Warner standing facing toward them, they sang a song, as described below. When they were finished, they left the dais, and the rest of the address proceeded in a conventional manner. Prior to this singing demonstration, the address itself began as follows.     

2001 Division 35 Presidential Address: Context Matters: Understanding Tokenism Processes and their Impact on Women's Work

Research on tokenism processes is reviewed and coalesces around two conclusions. First, gender constructs different social contexts for token women and for token men. Second, gender is most usefully conceptualized as a status variable, not something internal to the individual. Gender serves as a status marker such that women's subordinated status intersects with other indicators of status, such as race/ethnicity, and token difference to produce negative and variable outcomes for women not experienced by similarly underrepresented men. Thus, reducing negative tokenism outcomes, most notably unfavorable social atmosphere and disrupted colleagueship, can be done effectively only by taking gender status and stereotyping into consideration. These findings have applied implications for women's full inclusion in male-dominated occupations.     

Sense and Senselessness in Religion: Reflections on Creation of the Sacred

Creation of the Sacred posits that ‘religion makes sense’. In so doing, it underestimates ‘the negative’. Its emphasis on the scientific basis for tradition, here called ‘scientistic traditionalism’, underestimates the role of critique and the function of dissent in the dialectics of tradition-building. For this reason, it also cannot ‘make sense’ of monotheism, which, in its many traditions, positions itself in opposition to mere biological imperatives.