Levels of Social Integration in Group Contexts and the Effects of Informal Sanction Threat on Deviance*

Petee, Thomas A.; Milner, Trudie; Welch, Michael

doi:10.1111/j.1745-9125.1994.tb01147.x

Cited by 26 publications

(25 citation statements)

References 45 publications

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“…However, we detect significantly greater influences of congregational networks among those who belong to religious subcultures that (a) articulate clear beliefs and norms about gambling and (b) hold views that diverge from those of the surrounding culture, much of which accepts—and, indeed, practices—at least some forms of gambling. Conditions within these conservative groups may be ripe for the imposition of informal social sanctions on members who gamble because: (a) these congregations often have high levels of social solidarity; (b) their members are likely to perceive that negative externalities result from gambling (e.g., detriments to individual, family, and community well‐being); and (c) they may therefore be prone to support members who engage in sanctioning behavior (Horne 2001, 2004; Petee et al 1994). 4…”

Section: Discussionmentioning

confidence: 99%

Religion and Gambling Among U.S. Adults: Exploring the Role of Traditions, Beliefs, Practices, and Networks*

Ellison

McFarland

2011

Journal for the Scientific Study of Religion

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Opportunities for legal gambling of various types have expanded rapidly in the United States in recent years. Our study develops a series of theoretical arguments linking multiple dimensions of religious involvement-traditions, beliefs, practices, and networks-with the frequency of gambling activity. Relevant hypotheses are then tested using data from the Panel Study of American Religion and Ethnicity (PS-ARE), a recent nationwide probability sample of U.S. adults. Findings underscore the importance of co-religionist networks in deterring gambling. In addition, biblical inerrantists and members of conservative Protestant and sectarian groups are relatively disinclined to gamble. Religious attendance is also inversely associated with gambling frequency. Differences in gambling by religious tradition are amplified among persons with strong co-religionist networks. Several study limitations are noted, and promising future research directions on the dynamics and functioning of church-based networks are identified.

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Section: Discussionmentioning

confidence: 99%

Religion and Gambling Among U.S. Adults: Exploring the Role of Traditions, Beliefs, Practices, and Networks*

Ellison

McFarland

2011

Journal for the Scientific Study of Religion

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“…A search through online databases (sociological abstracts, criminal justice abstracts) and other sources uncovered only five studies on tax fraud that included a measure of religiosity (Grasmick, Bursik, and Cochran 1991;Grasmick, Kinsey, and Cochran 1991;Patee, Milner, and Welch 1994;Tittle and Welch 1983;Welch, Tittle, and Patee 1991). A sixth study by Tittle (1977) includes church attendance in a much larger index of differential association, which, in turn, is related to the incidence of tax fraud.…”

Section: Studies On Religion and Tax Fraudmentioning

confidence: 99%

“…Most research on tax fraud does not include an indicator of religiosity (e.g., Clotfelter 1983;Grasmick and Bursik 1990;Hessing et al 1992;Klepper andNagin 1989a, 1989b;Spicer and Lundstedt 1976;Scott and Grasmick 1981;Smith 1990;Thurman 1989;Varma and Doob 1998;Vogel 1974). A search through online databases (sociological abstracts, criminal justice abstracts) and other sources uncovered only five studies on tax fraud that included a measure of religiosity (Grasmick, Bursik, and Cochran 1991;Grasmick, Kinsey, and Cochran 1991;Patee, Milner, and Welch 1994;Tittle and Welch 1983;Welch, Tittle, and Patee 1991). A sixth study by Tittle (1977) includes church attendance in a much larger index of differential association, which, in turn, is related to the incidence of tax fraud.…”

Section: Studies On Religion and Tax Fraudmentioning

confidence: 99%

The Effect of Religiosity on Tax Fraud Acceptability: A Cross‐National Analysis

Stack¹,

Kposowa²

2006

Scientific Study of Religion

103

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Religion provides an important basis for social integration and the prevention of deviant behavior, such as tax fraud, a crime that costs society billions of dollars in lost revenue. The literature on tax fraud and tax fraud acceptability (TFA) has neglected religiosity as a social bond that may deter this type of behavior. Furthermore, existing work is based on the United States; there are no systematic cross-national studies. In particular, there is no research exploring the "moral communities" hypothesis that religiosity's effect on deviance will vary according to the strength of national moral communities. The present study addresses these two gaps in the literature by analyzing data on 45,728 individuals in 36 nations from the World Values Surveys. We control for other predictors of TFA, including social bonds, economic strain, and demographic factors. The results determined that the higher the individual's level of religiosity, the lower the TFA. Results on the moral community's hypothesis were mixed. However, in a separate analysis of individual nations, the presence of a "moral community" (majority of the population identifies with a religious group) explained 39 percent of the variation in the presence or absence of the expected religiosity-TFA relationship. Furthermore, the presence of a communist regime in a nation, often known for the oppression of religious groups who then may view the regime as illegitimate, diminished the impact of religion on TFA.One consequence of high levels of religiosity in society can be low rates of deviant behavior, including tax fraud. The significance of tax fraud can be assessed in its economic impact on government. It has become increasingly clear that the capacity of governments to raise revenue is substantially affected by tax evasion (e.g., Hessing et al. 1992:405-06). For example, 7.5 percent of Britain's gross national product escapes taxation while 17 percent of the taxable income in Belgium remains undeclared. In the United States, the amount of tax revenue lost to tax cheating is approximately 20 percent (Grasmick, Bursik, and Cochran 1991:255). A review of 18 studies found that, on average, 20 percent of the population of taxpayers acknowledges cheating on their income taxes. This may be an underestimate because IRS data sometimes report that 35 percent of the returns that they audit are marked by cheating (Hessing, Effers, and Weigel 1988). Hence, tax fraud is a crime with substantial economic consequences involving billions of dollars in lost revenue. This amount dwarfs the profits made in all robberies, larcenies, burglaries, and a host of other street crimes against property (e.g., Brown, Esbensen, and Geis 2001). In short, if the proportion of persons who cheat on their income taxes increases, tax revenues will fall, with economic consequences. Religion, however, has never been applied to the problem of explaining cross-national variation in cultural attitudes toward tax fraud. This article focuses on the importance of religion in shaping cultural attitude...

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“…the strength of potential sanctions by others for actor's conduct in a given situation" (p. 244). The ndings here, and from studies of sanction by criminologists (Grasmick & Bursik, 1990;Grasmick, Bursik, & Kinsey, 1991;Petee, Milner, & Welch, 1994), indicate that Jackson's conception does not address the equally important role of internal sanction in determining the intensity of a norm.…”

Section: Discussionmentioning

confidence: 62%

“…In the long term admiration and comfort can strengthen friendships and valued relationships that can lead to greater opportunities and greater social in uence. As Tittle (1980) initially found and others later con rmed, informal sanctions are more effective deterrents than formal sanctions (Grasmick & Bursik, 1990;Grasmick et al, 1991;Petee, Milner, & Welch, 1994).…”

mentioning

confidence: 95%