Understanding COVID-19 vaccine hesitancy and uptake is vital for informing public health interventions. Prior U.S. research has found that religious conservatism is positively associated with anti-vaccine attitudes. One of the strongest predictors of anti-vaccine attitudes in the U.S. is Christian nationalism—a U.S. cultural ideology that wants civic life to be permeated by their particular form of nationalist Christianity. However, there are no studies examining the relationship between Christian nationalism and COVID-19 vaccine hesitancy and uptake. Using a new nationally representative sample of U.S. adults, we find that Christian nationalism is one of the strongest predictors of COVID-19 vaccine hesitancy and is negatively associated with having received or planning to receive a COVID-19 vaccine. Since Christian nationalists make up approximately 20 percent of the population, these findings could have important implications for achieving herd immunity.
Most research on efficacy and participation in collective action has focused on single country samples with little attention paid to the relationship between efficacy and country-level structural factors. Drawing on value expectancy theory, we theorize a link between macro-level political institutions and micro-level efficacy. To address the previous limitations in the efficacy and collective action literature, we use multi-level, cross-national data, and present results from a series of hierarchical models testing whether efficacy increases collective action cross-nationally, whether political institutions affect efficacy, and whether the effect of efficacy on collective action is conditional on political institutions. We find that efficacy increases collective action, that certain political institutions increase efficacy, and that the effect of efficacy on collective action is partly conditional on the inclusiveness of a country's political institutions. These findings suggest the insufficiency of purely structural as well as social psychological explanations of collective action.
Megachurches have been criticized as superficial sources of entertainment that do not produce significant feelings of belonging, moral responsibility, or spirituality. This article challenges popular criticisms of megachurches and, drawing on interaction ritual theory, proposes that megachurches are successful interaction ritual venues and powerful purveyors of emotional religious experience. We predict that these interaction rituals produce positive emotional energy, membership symbols that are charged with emotional significance, feelings of morality, and a heightened sense of spirituality. From a census of 1,250 known megachurches in America, 12 were selected that closely represent the national megachurch profile. At each church, focus groups were conducted and attendees participated in a survey. We combine these data sources to provide a more comprehensive picture of the megachurch interaction ritual. The combined qualitative and quantitative results provide strong support for our predictions.
Critical illness in COVID-19 is an extreme and clinically homogeneous disease phenotype that we have previously shown1 to be highly efficient for discovery of genetic associations2. Despite the advanced stage of illness at presentation, we have shown that host genetics in patients who are critically ill with COVID-19 can identify immunomodulatory therapies with strong beneficial effects in this group3. Here we analyse 24,202 cases of COVID-19 with critical illness comprising a combination of microarray genotype and whole-genome sequencing data from cases of critical illness in the international GenOMICC (11,440 cases) study, combined with other studies recruiting hospitalized patients with a strong focus on severe and critical disease: ISARIC4C (676 cases) and the SCOURGE consortium (5,934 cases). To put these results in the context of existing work, we conduct a meta-analysis of the new GenOMICC genome-wide association study (GWAS) results with previously published data. We find 49 genome-wide significant associations, of which 16 have not been reported previously. To investigate the therapeutic implications of these findings, we infer the structural consequences of protein-coding variants, and combine our GWAS results with gene expression data using a monocyte transcriptome-wide association study (TWAS) model, as well as gene and protein expression using Mendelian randomization. We identify potentially druggable targets in multiple systems, including inflammatory signalling (JAK1), monocyte–macrophage activation and endothelial permeability (PDE4A), immunometabolism (SLC2A5 and AK5), and host factors required for viral entry and replication (TMPRSS2 and RAB2A).
Prior studies on perceptions of structural disadvantage and injustice, efficacy, and collective action have suffered from two major limitations: (1) they have used singlecountry samples, usually of economically advanced countries, and (2) generally theorized and investigated perceptions of structural injustice and efficacy separately. Drawing on value-expectancy theory, we provide an integrated theory to predict direct and conditional effects of efficacy and perceptions of structural disadvantage and injustice on collective action within countries. To address the limitations of previous research, we use cross-national data of 29 countries, including economically advanced and less advanced nations, to test how well these hypotheses explain within-country variation in collective action. We find that internal efficacy is significantly and positively associated with lowand moderate-cost collective action, whereas organizational embeddedness, a proxy for political efficacy, is significantly and positively associated with low-, moderate-, and high-cost collective action. Perceptions of legitimate and unjust structural disadvantage are also positively associated with all types of collective action. Importantly, the positive effects of both types of efficacy on high-cost collective action are conditional on perceptions of structural injustice. That is, participation in high-cost collective action is more likely for those who are both efficacious and perceive structural disadvantage as unjust.
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