Drawing on a new community study of more than 2,000 residents of low-income neighborhoods, we examine information about the kinds of service organizations respondents have contacted for assistance and the perceptions of these respondents about the effectiveness and trustworthiness of those organizations. We compare contact with and perceptions of faith-based organizations, nonsectarian organizations, government agencies, hospitals, and churches and employ a method that takes account of respondents' varying portfolios of service providers. The results indicate that the recipients of faith-based organizations resemble those of the public welfare department in the extent of financial need and scope of family problems, and differ significantly from recipients of help from congregations. The results also indicate that recipients' evaluations of the effectiveness and trustworthiness of their portfolio of service organizations are lower when they have sought assistance from public welfare agencies and higher when they have sought assistance from congregations, but are not significantly affected by having contacted faith-based or nonsectarian organizations.
The international religious data in the World Christian Database (WCD), and its print predecessor, the
World Christian Encyclopedia (WCE) have been used frequently in academic studies and the popular press. Scholars have raised questions about the WCD's estimates categories, and potential bias, but the data have not yet been systematically assessed. We test the reliability of the WCD by comparing its religious composition estimates to four other data sources (World Values Survey, Pew Global Assessment Project,CIA World Factbook, and the U.S. Department of State), finding that estimates are highly correlated. In comparing the WCD estimates for Islamic countries and American Christian adherents with local data sources, we identify specific groups for which estimates differ. In addition, we discuss countries where the data sets provide inconsistent religious estimates. Religious composition estimates in the WCD are generally plausible and consistent with other data sets. The WCD also includes comprehensive nonreligious data. Recommendations regarding the use of the WCD are given.
Cultural models of emotional disclosure and its impact on seeking support are understudied in the context of cancer diagnosis. We argue that two different cultural norms must be considered: (1) the importance of emotional disclosure and (2) attitudes toward seeking support from loved ones. Our interviews with 37 foreign-born Chinese American and 23 European American breast cancer survivors revealed differences in disclosure of cancer diagnosis and perception of social support. Both Chinese American and European American survivors receive and provide emotional and social support with loved ones, but their manifestations of disclosure and help-seeking behaviors are culturally specific.
Objectives
The objectives of this study are to investigate the traits that clients find important in professional social service providers, comparing confidence in client management skills (friendliness, experience, and knowledge) to desire for demographic characteristics (being of the same race and religion).
Methods
To accomplish this task, we use multiple regression to analyze results of the Lehigh Valley Trust Survey of low‐income recipients of social services.
Results
While most respondents find the professional traits important, there is significant variation in whether respondents consider demographic characteristics to be important. We find that having a provider of the same race is very important for African Americans and Hispanics, while having a provider with similar religious beliefs is extremely important for evangelical Protestants. Other predictive variables for homophilous preferences in race and religion are age, mobility, and education.
Conclusions
Professional skills corresponding to organizational position are important to most people, but specific demographic groups prioritize racial, ethnic, and religious homophily. While we suggest some possible explanations (perceived or actual discrimination and cultural concordance), further research is needed to determine the causes.
Academic and political discussions about micro-finance have been found lacking in predictive power, because they are based on orthodox economic theory, which does not properly comprehend the social components of credit. I take a better approach, utilizing credit theory--specifically, Ingham's explication of how the nature of money as credit leads to social inequality. I also expound the perspective that morality is not separate from considerations borrowers make in micro-finance programmes on the micro level. I draw upon illustrations from my fieldwork in rural China, where a group-lending micro-finance programme was administered as part of a larger government-initiated effort across the country.
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