Social Capital and Community Group Participation: Examining ‘Bridging’ and ‘Bonding’ in the Context of a Healthy Living Centre in the UK

Social capital has been widely advocated as a way of understanding and building community participation in the interest of health improvement. However, the concept as proposed by Putnam, has been criticised for presenting an overly romanticised account of complex community relations. This paper presents analysis from a qualitative evaluation of a Healthy Living Centre (HLC) in the North of England, to examine the utility of the concept of social capital in this context. We found the concepts of ‘bridging’ and ‘bonding’ social capital were useful – though not without limitations – in helping to make sense of the complexities and contradictions in participants’ experiences of community group participation. 'Bridging' helped provide an understanding of how the decline in shared social spaces such as local shops impacts on social relationships. 'Bonding' highlighted how community group membership can have positive and negative implications for individuals and the wider community. It was found that skilled group leadership was key to strengthening bridging capital. Politically, in the UK, community participation is seen as having an essential role in social change, for example, its centrality to the coalition government's idea of the ‘Big Society’. A micro‐examination of this HLC using the lens of social capital provides a valuable critical insight into community participation. It shows that this kind of initiative can be successful in building social capital, given conditions such as an appropriate setting and effective leadership. However, they cannot substitute for other kinds of investment in the physical infrastructure of a community. Copyright © 2012 John Wiley & Sons, Ltd.     

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

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.     

It Takes Two: The Interplay of Individual and Group Theology on Social Embeddedness

Prior research argues that religious homophily in social networks is a product of overlapping interests and activities unintentionally leading to relationships or the intentional seeking of relationships with people of similar religious beliefs. This article advances research on religious homophily by including the role that exclusive theological beliefs play in explaining religious homophily among friends. We lay out three propositions for individual-, congregational-, and cross-level effects on the relationship between exclusive theology and embeddedness within one's congregation. Using multilevel models and data from the U.S. Congregational Life Survey (USCLS), we find support for our three propositions. We discuss our findings in terms of how exclusive theologies may contribute to bonding forms of social capital, but limit exposure to diverse social perspectives and bridging forms of social capital.     

Bridging separate communities: the aspirations and experiences of minority ethnic religious education teachers in England

This article takes as its starting point concerns about community separation that arose in 2001, following outbreaks of violence in English urban centres, and again in 2014, following the so-called ‘Trojan Horse’ case. Despite a series of reports which have highlighted the need to address ‘separation’, promote ‘meaningful contact’ between those who differ in terms of ethnicity and worldview and identify teachers of religious education (RE) as key players, researchers have paid no attention to teachers of RE from minority ethnic and religious backgrounds. The article draws on a qualitative study of teachers from Hindu, Muslim and Sikh backgrounds to explore their concerns about pupils’ perceptions of separation and the ways in which they attempted to address these in white majority and Muslim majority schools. Communication research and studies based on social capital theory are used to suggest that the teachers used ‘bonding’ and ‘bridging’ strategies as means of encouraging pupils to explore their perceptions of separation, engage in a mediated form of meaningful contact with ‘the Other’ and expand their thinking. The conclusion calls for further research in to the strategies reported and for policy makers to support the recruitment, training and career development of minority ethnic teachers of RE.     

Religious Involvement and Status-Bridging Social Capital

Is religious involvement positively associated with having influential friends or is religious involvement unrelated to this kind of social capital? Building on the distinction between the “bonding” and “bridging” aspects of social capital, I distinguish two kinds of bridging social capital—identity‐bridging and status‐bridging—that have been a source of terminological confusion. I examine the relationship between religious involvement and status‐bridging social capital by analyzing data from a large nationally representative survey of the U.S. adult population that included questions about friendships with elected public officials, corporation executives, scientists, and persons of wealth. The data show that membership in a religious congregation and holding a congregational leadership position are most consistently associated with greater likelihood of having these kinds of friendships. The data also show that frequency of religious attendance is largely unrelated to these measures of social capital and that there are some significant variations among religious traditions and size of congregation.     

Which is More Relevant for Perceived Happiness,Individual-Level or Area-Level Social Capital? A Multilevel Mediation Analysis

A growing number of studies have addressed how social capital is closely related to an individual’s perceived happiness. However, most happiness studies have focused on individual-level social capital, which is based on an individual’s subjective assessment of social capital gathered from social surveys. Considering that social capital was originally a collective concept, this study distinguished individual- and area-level aspects of social capital and their relationships in terms of their associations with perceived happiness. To this end, we employed multilevel mediation analysis using cross-sectional microdata from a nationwide Internet survey conducted in Japan (N = 9523). We focused on four types of social capital: trust in neighbors, contacts with neighbors, bonding, and bridging. Based on the estimation results, we first confirmed that social capital at both the individual and area levels had a positive association with perceived happiness when using them separately as an independent variable. Second, we found that a substantial portion of the effect of area-level social capital on perceived happiness was mediated by individual-level social capital. This suggests that an individual’s commitment to area-level social capital is required if a large portion of its potential benefits on perceived happiness are to materialize. Furthermore, we observed that the effects of area-level bonding and bridging on their individual-level measures were affected by several individual-level attributes, including personality traits. Overall, the results underscore the need for further investigation into the association between perceived happiness and social capital at different levels.     

Bonding and bridging social capital and their associations with self‐evaluated community resilience: A comparative study of East Asia

The purpose of this study is to test key social capital indicators in a disaster context by considering the bonding and bridging types of social capital. Using the East Asian Social Survey, this study chooses three behavioural/cognitive elements of social capital—social trust, voluntary association membership, and personal networks—and divides them into bonding and bridging social capital, in‐group and out‐group trust, homogeneous and heterogeneous membership, and strong and weak ties to test their effects on self‐evaluated community resilience to natural hazards. The results showed that social trust and personal networks had strong positive effects, but the effect of voluntary association membership was positive in societies with high rates of membership (Japan and South Korea) and negative in a society with a low rate of membership (Taiwan). Furthermore, while bonding social capital generally showed a stronger effect than bridging social capital in East Asia, a society with more frequent and intense disasters (Japan) showed a strong effect of heterogenous membership on self‐evaluated community resilience. This study connects two aspects of social capital studies—the elements and the types of social capital—and the findings imply that the relationship between social capital and community resilience may have some mediator variables.     

Bonds, Bridges and Quality of Life in Small Towns

This paper examines the relationship between two types of social capital (bonding and bridging) and quality of life in small Iowa communities. Social capital literature suggests potentially differing community outcomes depending on the type of social capital present in each community. I utilize longitudinal data from 1994 to 2004 to assess the relationship between social capital and the amount of change in quality of life and overall levels of quality of life. The findings provide partial support of the hypotheses, namely that aspects of bridging (between group) social capital are significant and more useful in explaining variations in overall levels of quality of life and changes in levels of quality of life over a 10 year period compared with bonding (within group) social capital.     

Making Big Communities Small: Using Network Science to Understand the Ecological and Behavioral Requirements for Community Social Capital

The concept of social capital is becoming increasingly common in community psychology and elsewhere. However, the multiple conceptual and operational definitions of social capital challenge its utility as a theoretical tool. The goals of this paper are to clarify two forms of social capital (bridging and bonding), explicitly link them to the structural characteristics of small world networks, and explore the behavioral and ecological prerequisites of its formation. First, I use the tools of network science and specifically the concept of small‐world networks to clarify what patterns of social relationships are likely to facilitate social capital formation. Second, I use an agent‐based model to explore how different ecological characteristics (diversity and segregation) and behavioral tendencies (homophily and proximity) impact communities’ potential for developing social capital. The results suggest diverse communities have the greatest potential to develop community social capital, and that segregation moderates the effects that the behavioral tendencies of homophily and proximity have on community social capital. The discussion highlights how these findings provide community‐based researchers with both a deeper understanding of the contextual constraints with which they must contend, and a useful tool for targeting their efforts in communities with the greatest need or greatest potential.     

Measuring religious social capital: the scale properties of the Williams Religious Social Capital Index (WRSCI) among cathedral congregations

The theoretical construct of social capital remains contested in terms of conceptualisation and measurement. The present paper follows the convention of distinguishing between trust, bonding, bridging and linking social capital, to conceptualise how religious communities promote and develop social capital within a specifically religious cohort. Developing this construct of religious social capital further, this paper proposes a measure for use specifically among religious communities to assess individual‐level social capital. The Williams Religious Social Capital Index (WRSCI) provides a unidimensional construct of religious social capital taking into consideration the four elements highlighted. A sample of 720 members of six cathedral congregations in England and Wales completed a battery of items concerning social capital. Factor analysis procedures produced a 12‐item index of religious social capital. Reliability analyses demonstrated that this index achieved satisfactory levels of internal reliability consistency. Construct validity was supported by the clear association between frequency of attendance and levels of assessed religious social capital.     

Close Social Ties,Socioeconomic Diversity and Social Capital in US Congregations

This paper explores how various types of in-church close social ties of worshipers, socio-economic homogeneity of congregations and sociodemographic characteristics of their geographical locations affect worshipers’ bonding social capital (church-related volunteer participation) and bridging social capital (civic participation outside of church), by using the 2001 USCLS data. Close-social ties index determines various combinations of attending with close friends, children, and/or spouse. Congregational homogeneity levels are measured by looking at the race, income, age and education of churchgoers. Neighborhood-level sociodemographic characteristics include percentages of urban population and the proportion of racial minorities. Findings indicate that each type and composition of close social ties affect bonding and bridging social capital in different ways. Bonding social capital is the highest when worshipers attend together with their spouses, children and close friends. Bridging social capital is the highest when they attend with both spouses and close friends, but it starts to decline after the inclusion of children as the third type of tie. Race and income homogeneity foster church-related participation. Age and education homogeneity negatively affects church-related volunteerism but fosters civic participation outside. Only bonding social capital is affected by neighborhood-level factors. Higher proportions of racial minorities in neighborhoods increase church-related participation.     

Measuring religious social capital: scale properties of the modified Williams Religious Social Capital Index among Friends of cathedrals

This article evaluates a new version of the Williams Religious Social Capital Index (WRSCI), for use within Friends’ associations of Church of England cathedrals. Like the WRSCI, the modified measure (WRSCIM) takes into consideration four distinct elements: trust, and bonding, bridging and linking social capital. As part of a larger project, 923 Friends from six cathedrals responded to the 12 items concerning religious social capital. The modified index achieved satisfactory levels of internal consistency reliability; and construct validity was supported by a clear relationship between Friends’ activity and levels of religious social capital. However, in contrast to the demands on cathedral congregants (among whom the original WRSCI was developed), there is no expectation that cathedral Friends will have regular face-to-face contact with fellow members; so, a measure of social networks in the association would complement the WRSCIM to provide a more complete picture of Friends’ religious social capital.     

VIOLENCE,MEMORY, AND THE DYNAMICS OF TRANSNATIONAL YOUTH FORMATIONS

This editorial introduces and contextualizes five scholarly papers on ‘Violence, Memory, and the Dynamics of Transnational Youth Formations.’ The topic of this special issue is conceptually organized around theories of postcolonial and diasporic citizenship and probes the extent to which these theories have shaped the discursive field of ‘youth formations’. We outline how an emerging scholarly field on youth cultures, youth activism and youth political organizations has responded to the new challenges of globalization and transnational mobilization. As experiences and memories of violence give shape to these mobilizations as well as the social imaginations characterizing youth movements, this special issue takes an interest in drawing connections between different youth formations. In establishing such a comparative lens, we contribute to ongoing discussions in Sikh Studies on youth issues in relation to violence, discrimination and transnational mobilization.     

Sense of Community, Neighboring, and Social Capital as Predictors of Local Political Participation in China

This study examines the state of sense of community, neighboring behavior, and social capital in the People’s Republic of China, and explores their ability to predict local political participation, in the form of voting in elections for Urban Resident/Rural Villager Committees. Using a nationally representative survey, rural, older and married residents and those with a primary or high school education and higher perceived socio-economic status are more likely to participate. In rural areas, men are more likely than women to vote. For urban residents, knowing one’s neighbors is more important whereas in rural areas, neighboring behavior is more important, but both predict voting. Social capital does not generally predict Chinese people’s local political participation. Western definitions of social capital derived from theories about networking, bonding and bridging ties may be too culturally individualistic for China, whose collectivist society and agrarian kinship networks predate Communism. Simply knowing and helping one’s neighbors, rather than more abstract notions of trust, reciprocity or membership, may lead to the development of local democracy.     

Welcome to “the Rock”: Service Providers’ Views on Newcomer Youth Integration in Newfoundland and Labrador

This study investigates the needs of newcomer youth in Newfoundland and Labrador, and the services provided to them in the provincial capital, St. John’s, through the lens of service providers. We employ Bronfenbrenner’s bioecological model (1999, 2005) as the conceptual framework to explore how various ecological systems interact with one another to influence the development of newcomer youth. Data were drawn from 33 semi-structured interviews with personnel in various immigrant and refugee support agencies, medical and counseling units, municipal recreational offices, and educational programs, as well as ten observations of their programs. Our findings indicate that the current services and programs provide effective support in a number of areas. However, closer collaboration can be established between schools and community organizations, among different service agencies, and involving the business community. Service gaps identified include a lack of transportation to and from school, insufficient academic bridging programs, and no career counseling catering to newcomer students. We argue that service agencies should consider shifting some of their programs to the newcomer youth’s microsystems of school and family, and that the provincial educational authorities need to look into the transportation issue that infringes upon the rights of these students to appropriate school instruction.     

Religious Networking Organizations and Social Justice: An Ethnographic Case Study

The current study provides an innovative examination of how and why religious networking organizations work for social justice in their local community. Similar to a coalition or community coordinating council, religious networking organizations are formal organizations comprised of individuals from multiple religious congregations who consistently meet to organize around a common goal. Based on over a year and a half of ethnographic participation in two separate religious networking organizations focused on community betterment and social justice, this study reports on the purpose and structure of these organizations, how each used networking to create social capital, and how religion was integrated into the organizations' social justice work. Findings contribute to the growing literature on social capital, empowering community settings, and the unique role of religious settings in promoting social justice. Implications for future research and practice also are discussed.     

Does religious diversity make us unhappy?

I investigate the effect of religious diversity on well-being using the World Values Survey data across 77 countries. Religious diversity is measured as fractionalisation or polarisation. People are unhappy in religiously diverse societies. One explanation is that people have a need to belong and like to live among like-minded individuals. Another explanation is that religion creates bonding social capital as opposed to bridging social capital. Directions for further research are discussed.     

Embodied performance in violent places: Transiting in and through the home,the streets,and institutions

Young marginalized people who live in violent contexts have intense and non-linear spatial experiences. This paper explores their gendered responses to violence in terms of body performance and spatial movements between their houses, in the streets and within various institutions. We consider these social subjects to be both ‘body-subjects' and ‘feeling-subjects', as their corporeality articulates urban space and becomes an extension of locations bound by emotion. Through mapping workshops, drawings, and interviews with young residents of a rehabilitation center located on the edge of Mexico City, we explore how institutions dedicated to marginalized youths materialize in their life trajectories. In other words, this paper analyzes institutions from the perspective of youth experience and feelings rather than institutional programs or from the point of view of staff members. We locate these institutions in the various spaces inhabited by the youth. The paper concludes with a reflection on the ambiguities of “care” as a response to violence.     

Image of God and Community Volunteering among Religious Adherents in the United States

Individual theological beliefs provide important motivations for religious people to volunteer in their communities. Compassion and loving one’s neighbor are both ideas that can motivate individuals to volunteer their time and talents. Religious believers who have conservative theological beliefs may see volunteering for their communities as a minor factor in their religious calling. Recent research on the role of social embeddedness within religious communities, however, has questioned the importance of theology as a motivation to volunteer (Putnam and Campbell, in American Grace. Simon and Schuster, New York, 2010; Lewis et al., in Soc Sci Res 42: 331–346, 2013). In this paper we test the effects of a religious adherent’s image of God’s disposition toward the world on their pattern of community volunteering. Using data from the 2005 Baylor Religion Survey and multinomial logit models, we find that having an image of God as judgmental lowers the odds that religious adherents report having volunteered for the community independent of their place of worship. Adherents who are most willing to engage the external community independent of a place of worship are those with less judgmental images of God. We also find that embeddedness is associated with volunteering for and with the place of worship in the community. Implications for theory, research and social capital formation are discussed.     

Moving Toward Comprehensiveness and Sustainability in a Social Ecological Approach to Youth Violence Prevention: Lessons from the Asian/Pacific Islander Youth Violence Prevention Center

Youth violence is a serious public health problem affecting communities across the United States. The use of a social ecological approach has helped reduce its prevalence. However, those who have put the approach into practice often face challenges to effective implementation. Addressing social ecology in all its complexity presents one obstacle; the ability of private non-profit and public agencies to sustain such comprehensive efforts presents another. Here, we provide an example of our efforts to prevent youth violence. We worked with the Asian/Pacific Islander Youth Violence Prevention Center (APIYVPC) and two communities on O`ahu. We provide a case example from the Asian/Pacific Islander Youth Violence Prevention Center (APIYVPC) of our work, in collaboration with two communities on O`ahu, to develop and implement a youth violence prevention initiative that is becoming both comprehensive and sustainable. We illustrate the incremental nature of what it means to be comprehensive and we underscore the importance of reaching sustainability as the project unfolds.