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Research on volunteering behavior has consistently found a positive relationship between religion and volunteering. Using a sample of churchgoing Protestants (N=1,738) from the Religious Identity and Influence Survey we examine the specific influences of religiosity, religious identity, religious socialization, and religious social networks on local volunteer activity in church programs and non-church organizations, as well as general volunteering tendencies. These influences are presented within the theoretical framework of religious capital. Logistic regression techniques were applied to determine the strength of the contribution of these influences while accounting for basic background factors. Findings suggest that churchgoing Protestants are influenced by all measures to some degree, but religiosity (specifically participation in church activities) remains the strongest influence. Significant religious influences overall are most pronounced within the context of church-related volunteering which suggests that churchgoing Protestants exhibit a strong sense of community identity through their local churches. A discussion of these results and their implications for volunteering follows.

Using new survey data (N = 1,646), we examine the attitudes academic scientists at 21 elite U.S. research universities have about the perceived conflict between religion and science. In contrast to public opinion and scholarly discourse, most scientists do not perceive a conflict between science and religion. Different from what other studies would indicate, this belief does not vary between social and natural scientists. We argue that maintaining plausibility frameworks for religion is an important correlate of whether scientists will reject the conflict paradigm, with such frameworks taking surprising forms. When scientists do not attend religious services they are more likely to accept the conflict paradigm. When scientists think their peers have a positive view of religion, they are less likely to agree there is a conflict between science and religion. Religious upbringing is associated with scientists adopting the conflict paradigm. Spirituality is much more important in this population than other research would lead us to believe. Results reformulate widely cited earlier research, offer new insights about how scientists view the connection between religion and science, and expand public discussion about religious challenges to science.

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Recent research on the collective identity label described as Asian American, which was originally formulated as a political movement symbol, shows only some support among the various Asian ethnic groups that reside in the United States at the beginning of the twenty-first century. Based on a sample of second-generation Asian American student leaders in four public universities, this study provides empirical evidence that the definition of the term Asian American has multiplied as a result of major demographic and cultural factors that have affected the Asian population. These definitions reflect ethnic and religious diversification as well as the model minority stereotype and a cohort identity for the second-generation experience. At the same time, this diversification of definitions is also influenced by two concurrent and interlacing cultural discourses, one that emphasizes the racialized otherness of being "Asian American" and another that emphasizes the cultural diversity within this racial label. Implications for future research and theoretical development follow.

There appears to be an interesting paradox in American attitudes toward racial inequality: while Americans almost universally see inequality as a social evil, they also consistently oppose government programs to remedy it. This discrepancy appears to result from accounts for the causes of inequality: if inequality is caused by individual failures, rather than structural conditions, then government solutions to racial inequality are unlikely. We examine the role of religion in the formation of attitudes concerning racial inequality for both blacks and whites. Using logistic regression on data from the 1996 General Social Survey, we find that the inclusion of African Americans and multiple religious traditions further complicates the story behind contemporary debates over attitudes pertaining to racial inequality.

Past research has found conservative Protestants to be less willing than most Americans to grant civil liberties to unpopular groups. In light of evidence of high and growing civility by Smith (2000) and Hunter (1984), there is good reason to believe that conservative Protestants are becoming less distinctive with regard to granting civil freedoms. We update and expand previous research on conservative Protestants and civil liberties by examining the civil liberties measures in the General Social Survey over a 26‐year period, with special attention to explaining conservative Protestantism’s rejection of civil liberties. In comparison to mainline Protestants and Catholics, we find that conservative Protestants are still less willing to grant civil liberties to unpopular groups, though important qualifications apply. Various explanations are examined.