Regional Contrasts within Black Protestantism: A Research Note

Stump, Roger W.

doi:10.1093/sf/66.1.143

Cited by 11 publications

(11 citation statements)

References 12 publications

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“…These findings corroborate other research on Black adults indicating positive age relationships for church attendance (Nelsen & Nelsen, 1975;Stump, 1987), having a religious affiliation (Taylor, 1988a;Welch, 1978), and positive assessments of the historical role of churches in Black communities (Taylor et al, 1987). Furthermore, the present findings are consistent with work based on the NSBA data set (Chatters & Taylor, 1989;Levin & Taylor, 1993;Levin et al, 1994;Taylor & Chatters, 1991a, 1991b, indicating positive age differences for several measures of public and private religious participation (e.g., church membership, frequency of prayer, and reading religious materials).…”

Section: Discussionsupporting

confidence: 91%

“…Specific analyses involving Northern versus Southern African Americans suggest that the overall character and significance of religious participation differs markedly by region. In general, sociodemographic factors are more important as determinants of religious involvement in the South, whereas religious commitment factors are more salient in the North (Stump, 1987). These differences reflect the centrality of religious institutions and the communal role and quasivoluntary nature of religious involvement in the South, as opposed to the North where religious participation is based to a greater degree on personal preference and choice (Ellison & Gay, 1990).…”

Section: Discussionmentioning

confidence: 94%

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Subjective Religiosity among African Americans: A Synthesis of Findings from Five National Samples

Taylor

Mattis

Chatters

1999

Journal of Black Psychology

180

142

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Demographic correlates of subjective religiosity are examined using data from five large national probability samples (i.e., Americans Changing Lives, n = 3,617; General Social Survey, n = 26,265; Monitoring the Future, n = 16,843; National Black Election Survey, n = 1,151; and National Survey of Black Americans, n = 2,107). In analyses of data involving both Black and White respondents, race emerges as a strong and consistent predictor of various indicators of subjective religiosity with Black Americans, indicating that they had significantly higher levels of subjective religiosity than Whites. Analyses using African American respondents only indicate that subjective religious involvement varies systematically by gender, age, region, and marital status. The findings are discussed in relation to research on religious participation among African Americans and future research and theory concerning the meaning of religion within discrete subgroups of this population.Religion and religious institutions have been instrumental in the development and maintenance of political resistance and activism, social, emotional, and economic support, as well as the intellectual, educational, and artistic development of African Americans (Lincoln & Mamiya, 1990). Churches serve as arenas in which Black men and women can develop and assert personal and organizational leadership skills that are discouraged elsewhere.

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Section: Discussionsupporting

confidence: 91%

Section: Discussionmentioning

confidence: 94%

Subjective Religiosity among African Americans: A Synthesis of Findings from Five National Samples

Taylor

Mattis

Chatters

1999

Journal of Black Psychology

180

142

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“…Many social scientists and historians have documented repeatedly the prominent role of black churches in the community life of African Americans (Billingsley 1992, Ellison andGay 1990;Ellison and Sherkat 1990;Frazier 1963;Lincoln and Mamiya 1990;Nelsen and Nelsen 1975;Stump 1987;Wilmore 1983). According to these analysts, because of a long history of racial oppression and the absence of strong secular organizations, African Americans have historically looked to their churches as their chief source of culture, music, values, community cohesion, and political activism.…”

Section: The Institutional Centrality Of Black Churchesmentioning

confidence: 99%

Church‐based Community Activism: A Comparison of Black and White Catholic Congregations

Cavendish

2000

Scientific Study of Religion

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Scholars have recently examined the role of black churches in initiating civil rights and social justice activities, community development and rehabilitation projects, and family support and community health outreach programs. Practically all of this research has been on black Protestant churches. This article seeks to address this gap in the literature by investigating the extent to which African-American Catholic congregations engage in social action and social service programs in their communities. Data drawn from a nationwide survey of U.S. Catholic parishes are used to show that black churches are significantly more likely than white churches to engage in social service and social action activities independent of a variety of demographic, organizational, and structural factors known -or suspected -to influence activism. This finding lends support to the argument that the extrareligious functions of black churches -Protestant and Catholic -are more deeply ingrained in these religious institutions than is suggested by some analysts. Equally significant is the finding of positive and significant relationships between churches that have parish councils and leadership training programs and congregational activism. This finding lends support to previous findings that suggest that the organizational structure of religious institutions may influence churchgoers= opportunities for learning and practicing civic skills relevant to community activism.(I)t would appear that the black church needs to continue to exercise power and self-determination in ecclesiastical and civil affairs as a requirement for democratic participation and in defense of the virtues of black manhood and womanhood in American society.-Gayraud Wilmore, Black Religion and Black Radicalism (1990)

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“…Although there is evidence to believe that social networks are important determinants of religious practices among Catholics in general, the expansive literature on African-American religion provides strong theoretical bases for expecting their influence to be especially powerful among blacks (Frazier 1974;Nelsen and Nelsen 1975;Wilmore 1983;Stump 1987;Ellison and Gay 1990;Lincoln and Mamiya 1990;Sherkat 1990, 1995). This literature documents the historically prominent role of black churches in the community life of African Americans, making special note of the reinforcing relationship between religion and community cohesion.…”

Section: Ani Example Of the Effects Of Social Networkmentioning

confidence: 99%

Social Network Theory and Predictors of Religiosity for Black and White Catholics: Evidence of a "Black Sacred Cosmos"?

Cavendish¹,

Welch²,

Leege³

1998

Journal for the Scientific Study of Religion

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Regional Contrasts within Black Protestantism: A Research Note

Cited by 11 publications

References 12 publications

Subjective Religiosity among African Americans: A Synthesis of Findings from Five National Samples

Subjective Religiosity among African Americans: A Synthesis of Findings from Five National Samples

Church‐based Community Activism: A Comparison of Black and White Catholic Congregations

Social Network Theory and Predictors of Religiosity for Black and White Catholics: Evidence of a "Black Sacred Cosmos"?

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