The COVID-19 pandemic forced all face-to-face college courses to transition to remote instruction. This article explores instructional techniques used in the transition, student perceptions of effectiveness/enjoyment/accessibility of those techniques, barriers that students faced due to the transition, and race/class/gender inequality in experiencing those barriers. We used surveys in introductory courses by two instructors (the authors) to compare students’ reactions to our transitions and the transitions in their other courses. We found that which instructional technique instructors use is less important than how well they implement it for student learning. Although there is a tradeoff between enjoyment and accessibility, instructors can use techniques to increase accessibility of interactive formats. Internet and technology barriers were extremely common, even for students who did not anticipate problems. Most students experienced barriers to their learning due to the pandemic, including distractions, increased anxiety, and feeling less motivated, especially for nonwhite, female, and first-generation college students.

Using a complex religion framework, this study examines how and why three dimensions of religiosity—biblical literalism, personal religiosity, and religious service attendance—are related to young women’s reproductive and contraceptive knowledge differently by social class and race. We triangulate the analysis of survey data from the Relationship Dynamics and Social Life (RDSL) study and semi-structured interview data from the National Study of Youth and Religion (NSYR) to identify and explain patterns. From the quantitative data, we find that all three dimensions of religiosity link to young women’s understandings of sex, reproduction, and contraception in unique ways according to parental education and racial identity. There is a lack of knowledge about female reproductive biology for young women of higher SES with conservative Christian beliefs (regardless of race), but personal religiosity and religious service attendance are related to more accurate contraceptive knowledge for young black women and less accurate knowledge for young White women. From the qualitative data, we find that class and race differences in the meaning of religion and how it informs sexual behavior help explain results from the quantitative data. Our results demonstrate the importance of taking a complex religion approach to studying religion and sex-related outcomes.

Conservative Protestants have been successful in communicating their religious voice in the public sphere, while liberal Protestants have struggled to articulate a distinctly liberal, religious voice. In this article, I show that a major component of liberal Protestant identity—inclusivity—itself constitutes a fundamental barrier to developing that voice. Drawing on 26 interviews and a year of participant observation at a liberal Protestant congregation in the southeast, I first show that congregants construct their identity of inclusivity in response to cultural associations of Christianity with conservatism and exclusivism. I then analyze three discursive strategies that congregants use to make sense of individuals’ involvement in Moral Mondays, a left‐leaning local social movement. By connecting Moral Mondays to social justice, to religious beliefs, and to individual commitments, congregants depoliticize involvement in Moral Mondays and maintain their commitment to inclusivity. I argue that inclusivity does not limit their participation, but rather limits their ability to connect that participation to their liberal religious voice. This research has important implications for understanding barriers to liberal Protestants’ articulation of a distinctly liberal and religious voice in the public sphere.

Organizational scholars expect organizations to conform to the norms and expectations of their institutional environments. In some cases, though, organizations may reject rules if they perceive a greater advantage to defiance than to conformity. This project analyzes a sample of sermons given by United Methodist Church (UMC) clergy surrounding the 2019 UMC General Conference. We focus on a subset of sermons in which clergy explicitly mention they will not follow denominational rules, meaning they will marry and ordain LGBTQ people, to investigate how clergy legitimize their rule breaking. We find that clergy draw on several sources of religious authority to justify their decisions, including meso-level structures in the UMC tradition, the autonomy of local congregations, and religious texts and leaders. This project provides empirical evidence of how organizations resist institutional pressure and construct their decision as legitimate, with implications for other organizations and for LGBTQ inclusion.

How and why do some college students have conversion experiences, while others do not? To answer this question, we inductively analyzed in-depth interviews with 30 students at a residential college in the southeast who had varying conversion experiences: some never began a conversion (n = 16), some started toward conversion but ultimately did not convert (n = 4), and some completed a religious (n = 5) or nonreligious conversion (n = 5). We conceptualize conversion as socialization into new beliefs and practices, as evidenced by reorganizing daily behaviors. We extend conversion to experiences not generally understood as such. We find religious and nonreligious conversions follow the same process during college, facilitated by student organizations, demonstrating that religious conversions are not a unique transformation. Furthermore, we find that organizational context matters in conversion processes: the structural context of college allows some students, who share biographical ability, a desire to make new friends, and openness to new groups, to unintentionally join student organizations that seek to change their daily practices and worldviews. However, many students face constrained choices or structural barriers that prevent the conversion from being completed. Our research has important implications for conceptualizing conversion and for understanding the role of organizational context in conversions.