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.     

Religious Congregations and Social Justice Participation: A Multilevel Examination of Social Processes and Leadership

Religious congregations have potential to be mediating structures for social justice participation. However, research has yet to examine the specific social processes or leadership characteristics within congregations that may promote social justice participation. In this study, we use data from 176,901 participants nested within 1,938 congregations to test how social processes (i.e., religious attendance at worship services, extra-worship participation, bonding social capital, a congregational norm for justice) and leadership characteristics (i.e., leader modeling of justice, horizontal leadership style) predict personal social justice involvement through the congregation (i.e., participation in social justice activities sponsored by the congregation) as well as personal social justice involvement outside the congregation (i.e., participation in social justice activities not sponsored by the congregation). We use multilevel logistic regression to examine these social processes and leadership characteristics at both individual and congregational levels of analysis. Results showed distinct patterns of associations at individual and congregational levels of analysis and that different social processes and leadership characteristics predicted personal social justice participation through or outside the congregation. These findings reveal the importance of social processes and leadership characteristics in understanding how congregations may mediate social justice participation. Implications for community psychology research and practiced also are discussed.     

Social Justice and Religious Participation: A Qualitative Investigation of Christian Perspectives

This investigation examines how self-identified Christians in the Midwest U.S. understand and work for social justice, with a focus on their process of social justice development and the role of religious congregations in promoting social justice. Using a grounded theory analysis of 15 in-depth interviews, results indicated multiple understandings of social justice such as meeting basic needs, fixing social structures and systems to create equal distributions of resources, promoting human rights and dignity, and as a religious responsibility. Participants also described a process of social justice development facilitated by exposure to injustice, mentors, educating others, and the importance of finding a social justice community. Distinct personal barriers to social justice engagement were identified such as resources and negative emotions, whereas congregational leadership was important for congregational involvement. General frustration with congregations was expressed regarding low social justice engagement; however, participants balanced this frustration with hope for the positive potential of congregations to promote social justice. Together these findings show multifaceted understandings of social justice and a dynamic process of social justice development for these self-identified Christians. Implications for future research and partnership with religious individuals and congregations also are discussed.     

横向交往还是纵向交往?——工具性交往对社会资本的影响

本文提出了组织内员工社会资本的构建过程,探究了员工工具性交往的风格,并检验了横向交往和纵向交往两种工具性交往对员工社会资本的影响。研究1通过对20位管理者和员工的访谈分析,阐述了横向交往和纵向交往两种工具性交往风格,初步构建了社会资本构建过程的理论框架,研究2基于对12个部门整体网络数据的回归分析,进一步验证了两种工具性交往对网络中心性的影响。回归分析显示,横向交往对员工的网络中心性具有正向的作用;横向交往调节了纵向交往对网络中心性的倒U型影响。即,当员工表现出横向交往以及适度的纵向交往时,员工的网络中心性最高。本研究有助于深入理解企业中的员工社会资本形成机制,并对如何构建和谐有效的员工关系具有较强的实践启示。     

Achieving community justice through faith-based initiatives

Prior to 1996, most churches and other faith-based organizations were ineligible to receive federal funding for community services. In a little noticed provision of the Welfare Reform Act of 1996 known as 'charitable choice,' the federal government allowed religious groups to receive money for social programs without requiring them to censor their religious expression or give up their religious identity. States, with varying degrees of vigor and success, have partnered with faith-based organizations to provide community services that serve the purpose of transitioning people from welfare to work. Recent political developments and legislation suggest an expanded role for faith-based organizations to receive federal money to develop community services, including money for community justice projects. The Comment begins with an overview of the political and legal contexts that allow the development of promoting community justice initiatives through faith-based efforts. Next, there is a discussion of practical considerations that influence decisions of churches and faith-based organizations to participate in these activities. Finally, there is discussion of the roles social scientists and others might play to facilitate community justice initiatives through faith-based efforts.     

A Social Network Analysis of Friendship and Spiritual Support in a Religious Congregation

Religious congregations are social settings where people gather together in community to pursue the sacred (Pargament, 2008). Such settings are important to understand as they provide a context for individuals to develop relationships, share ideas and resources, and connect individuals to larger society (Todd, 2017a). Yet, research to date has not deeply examined the inherently relational nature of religious congregations. Thus, in this study, we used social settings theory (Seidman, 2012; Tseng & Seidman, 2007) to develop and test hypotheses about relationships within one Christian religious congregation. In particular, we used social network analysis to test hypotheses about relational activity, popularity, and homophily for friendship and spiritual support types of relational links. Our findings demonstrate how relational patterns may be linked to participation in congregational activities, occupying a leadership role, a sense of community and spiritual satisfaction, stratification, socialization, and spiritual support. Overall, this advances theory and research on the relational aspects of religious congregations, and more broadly to the literature on social settings. Limitations, directions for future research, and implications for theory and religious congregations also are discussed.     

The Role of Attitudes Toward White Privilege and Religious Beliefs in Predicting Social Justice Interest and Commitment

The current study examines links among attitudes toward White privilege, religious beliefs, and social justice interest and commitment for White Christian students. Two distinct patterns of results emerged from a path analysis of 500 White Christian students. First, a willingness to confront White privilege was positively associated with the sanctification of social justice (i.e., attributing spiritual significance to working for social justice) and both were positively associated with social justice interest and commitment. Second, awareness of White privilege was negatively associated with religious conservatism, and religious conservatism was negatively associated with social justice interest. These patterns show that White privilege attitudes directly (i.e., willingness to confront White privilege) and indirectly (i.e., awareness of White privilege through religious conservatism) predicted social justice interest and commitment. Moreover, religious beliefs demonstrated opposite patterns of association with social justice interest and commitment such that the sanctification of social justice positively predicted social justice interest and commitment whereas religious conservatism negatively predicted social justice interest. Overall, findings demonstrate direct and indirect links between White privilege attitudes, religious beliefs, and social justice interest and commitment. Limitations and implications for future community psychology research and collaboration also are discussed.     

Interfaith Groups as Mediating Structures for Political Action: A Multilevel Analysis

This study investigates interfaith groups from across the United States to understand how these religious settings may serve as mediating structures to facilitate individual political action. Based on a multilevel modeling analysis with 169 individuals from 25 interfaith groups, we found that core activities of the group, such as group members sharing community information (e.g., announcing upcoming events, political meetings, community issues) or sharing religious information (e.g., educating members about their religion) positively and negatively predicted individual political action as a result of group participation, respectively. Moreover, a sense that the interfaith group served as a community to work for local change, but not trust within the group, predicted political action as a result of group participation. However, this effect for a sense the group served as a community to work for local change was stronger and more positive as the degree of community information sharing in the group increased. These results show that a core activity of sharing community information may enhance the ability of a group to mediate political action. Overall, these findings demonstrate the potential role of interfaith groups to mediate political action, and show the importance of considering both individual and group characteristics when understanding these religious settings. Limitations and directions for future research are also discussed.     

Scaling‐Up Youth‐Led Social Justice Efforts through an Online School‐Based Social Network

The exploration of social networking sites (SNS) in promoting social change efforts offers great potential within the field of community psychology. Online communities on SNS provide opportunities for bridging across groups, thus fostering the exchange of novel ideas and practices. Currently, there have only been limited efforts to examine SNS within the context of youth‐led efforts. To explore the potential of SNS to facilitate the diffusion of social justice efforts between distinct youth groups, we linked three school‐based youth‐led participatory action research projects involving 54 high school students through a SNS. This study offers an innovative methodological approach and framework, utilizing social network analysis and strategic sampling of key student informants to investigate what individual behaviors and online network features predict student adoption of social change efforts. Findings highlight prospective facilitators and barriers to diffusion processes within a youth‐led online network, as well as key constructs that may inform future research. We conclude by providing suggestions for scholars and practitioners interested in examining how SNS can be used to enhance the diffusion of social justice strategies, youth‐led engagement efforts, and large‐scale civic organizing.     

Social Change: Toward an Informed and Critical Understanding of Social Justice and the Capabilities Approach in Community Psychology

Community psychology has long been concerned with social justice. However, deployments of this term are often vague and undertheorized. To address this weakness in the field's knowledge body we explored John Rawls's theory of social justice and Amartya Sen's economic theory of the capabilities approach and evaluated each for its applicability to community psychology theory, research, and action. Our unpacking of the philosophical and political underpinnings of Rawlsian theory of social justice resulted in identifying characteristics that limit the theory's utility in community psychology, particularly in its implications for action. Our analysis of the capability approach proposed by Amartya Sen revealed a framework that operationalizes social justice in both research and action, and we elaborate on this point. Going beyond benefits to community psychology in adopting the capabilities approach, we posit a bi‐directional relationship and discuss how community psychology might also contribute to the capabilities approach. We conclude by suggesting that community psychology could benefit from a manifesto or proclamation that provides a historical background of social justice and critiques the focus on the economic, sociological, and philosophical theories that inform present‐day conceptualizations (and lack thereof) of social justice for community psychology.     

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.     

Religious ecology,floaters, and crime: the links between social capital,institutionally disengaged youth,and homicide

We consider two distinct research streams in macro-criminology. The first is how religious ecology, articulated as bridging and bonding capital, is linked to the rates of violence. The second concerns how institutionally disconnected youth, known as “floaters,” are highly vulnerable to violence because they fall outside their community’s umbrella of social control. Using county-level data on religious ecology, institutional engagement, and violence, we connect the two ideas with the following theoretical story line. When a community’s religious ecology is characterized by more bonding capital (versus bridging capital), such places provided fewer institutional entry points for crime-prone youth, thus increasing the proportion of floaters in the area. Because these floaters lack institutional social control, we should observe higher rates of violence as a result. Our analysis offers a social control mechanism by which social capital influences the rates of violence at the macro-level. We discuss the implications of our findings.     

Identification Reduces Stigma of Mental Ill‐Health: A Community‐Based Study

The stigma surrounding mental ill‐health is an important issue that affects likelihood of diagnosis and uptake of services, as those affected may work to avoid exposure, judgment, or any perceived loss in status associated with their mental ill‐health. In this study, we drew upon social identity theory to examine how social group membership might influence the stigma surrounding mental ill‐health. Participants from two urban centers in Ireland (N = 626) completed a survey measuring stigma of mental health, perceived social support as well as identification with two different social groups (community and religion). Mediation analysis showed that subjective identification with religious and community groups led to greater perceived social support and consequently lower perceived stigma of mental ill‐health. Furthermore, findings indicated that high identification with more than one social group can lead to enhanced social resources, and that identification with a religious group was associated with greater community identification. This study thus extends the evidence base of group identification by demonstrating its relationship with stigma of mental ill‐health, while also reinforcing how multiple identities can interact to enhance social resources crucial for well‐being.     

Religion as a resource for positive youth development: religion, social capital, and moral outcomes

Although existing literature demonstrates that developmental benefits are associated with religion for adolescents, little is understood about the dynamics of this relationship. Drawing on social capital theory, this study tested a conceptual model exploring socially embedded religious influences on moral outcomes. A three-dimensional model of social capital demonstrated how social interaction, trust, and shared vision enable social ties associated with religiousness to influence moral behavior. Structural equation modeling was used with data gathered from 735 urban youths to test a proposed model of the effects of religiousness on moral outcomes. Results suggested that religiously active youths report higher levels of social capital resources and that the influence of adolescent religiousness on moral outcomes was mediated through social capital resources. Suggestions for further research and implications for faith-based youth development organizations are considered.     

The Religion–Health Connection Among African Americans: What Is the Role of Social Capital?

Researchers have expressed growing interest in factors that may explain the relationship between religious involvement and health‐related outcomes. Faith‐based organizations are a significant institution in African American communities, both serving religious/spiritual needs and providing an important source of social capital. These communities often suffer a disproportionate burden of health conditions as well. The present study examined the role of social capital (social support, interconnectedness, and community participation) in the relationship between religious involvement (beliefs and behaviours) and physical and emotional functioning and depressive symptoms, among a national probability sample of African Americans (N = 803). Participants completed telephone interviews. We used structural equation modelling to test hypotheses based on the theoretical model. Results indicate that interconnectedness played a modest mediational role in the relationship between religious behaviours/participation and depressive symptoms. Interconnectedness was predictive of fewer depressive symptoms and marginally with better emotional functioning. Findings highlight the importance of trust in and commitment to one's community for health and have implications for community‐based health promotion initiatives. Copyright © 2014 John Wiley & Sons, Ltd.     

Living Independently as an Ethnic Minority Elder: A Relational Perspective on the Issues of Aging and Ethnic Minorities

This study examines the residential experiences of Korean ethnic elders in affordable housing in the greater Chicago area, focusing on how patterns of social relationships that evolved around a geographical location and its urban infrastructure enabled the elders to achieve their desire for residential independence. Based on the theoretical concept of activity settings and social capital, the study suggests an integrated theoretical model where social capital is understood as an embedded asset of an activity setting. Methodologically, this study uses a combined method of qualitative interviews with 138 Korean elders in affordable housing in the greater Chicago area and a geographic analysis of their social relationships in order to present associations among social relationships, urban infrastructures, and the shared value of independence within their residential communities. The study findings indicate that the elders mobilized ethnic businesses, urban infrastructures, and the collective efficacy of groups to achieve the shared goal of maintaining residential independence. In each community, a cultural broker acted as an important bridge between the community of ethnic minorities and the larger social networks coexisting within the community boundary. The relational perspective as a potent ground for understanding and further solving the issues of aging and ethnicity is highlighted.     

The Paradoxes and Promise of Community Coalitions

Community coalitions, as they are currently applied, are unique organizations whose ability to promote community change is different from other types of community organizations. This article explores those differences and elaborates how community coalitions can use those differences to transform conflict into greater capacity, equity, and justice. Concerns are also raised in this article about how community coalitions can intentionally and unintentionally protect the status quo and contain the empowerment of grassroots leadership and those of marginalized groups. There is a need for more theory, research, and discourse on how community coalitions can transform conflict into social change and how they can increase the power of grassroots and other citizen-lead organizations.     

Buddhism as a value source in the course of new identity and lifestyle formation in the Czech Republic

This study is focused on cultural phenomena of contemporary Europe: the creation of a new religious identity without cultural precedent in European cultural history. It will concentrate on non-Asian Buddhist converts, who have adopted religious world views different from those of their ethnic heritage and the mainstream culture they live in and who use Buddhism as the value-source for their children's upbringing. The parents who, to a certain degree, master Buddhist practice and are attached to this particular religious culture, accumulate a specific religious capital which develops when there are higher levels of religious participation, knowledge and experience, including social networks. The aim of my study is to illustrate how accumulated religious capital and value models affect parental choice regarding children's education. How are these values transmitted within the families of different Buddhist streams? What is the role of the local Buddhist community in family life?     

Expanding motivations for global justice: A dialogue between public Christian social ethics and Ubuntu ethics as Afro-communitarianism

Faced with the ongoing tragedy of poverty, ethicists call for effective measures of global justice to set up just institutional structures. Their arguments for a transnational obligation to help however remain contested, one of the main reasons for that being the lack of motivational support for trans-national visions of global justice. This articles suggests that the debate will gain new and helpful insights if it studies the motivational mechanisms at work in the dominant religious and cultural traditions, asking: How do these particular traditions conceive of social justice; how do they motivate their adherents to extend solidarity? And how can the similarities surfacing in their motivational strategies be informative for the quest to devise a motivationally saturated account of global justice? The article demonstrates the potential of such an concrete-universal discourse in an exemplary manner by staging a dialogue between public Christian Social Ethics and African Ubuntu Ethics.     

Understanding the Effect of Social Capital on the Depression of Urban Chinese Adolescents: An Integrative Framework

Using data from an ongoing longitudinal study of 5,164 adolescents and their parents from seven cities in mainland China, this study investigated how social capital embedded in the family and the community, together with family human capital and financial capital, influenced the depressive symptoms of urban Chinese adolescents within an integrative framework. The structural equation modeling results suggested that higher community social capital was associated with lower level of adolescent depressive symptoms and was the strongest predictor among all these contextual factors. Family social capital played a significant role in mediating the effects of all other contextual factors on adolescent depressive symptoms. Unexpectedly, higher family financial capital predicted increased depressive symptoms both directly and indirectly through its negative effect on family social capital. As for gender, female adolescents reported more depressive symptoms as a result of less available family social capital. Implications of these findings for theory, practice, policy, and future research are discussed.