The Religious Switcher in the United States

Newport, Frank

doi:10.2307/2094586

Cited by 92 publications

(59 citation statements)

References 14 publications

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“…This scale is available only for 1980, but Newport (1979) suggested that church aff iliations in large aggregates such as states are extremely stable. We capture the threat attributable to crime with Uniform Crime Rate violent and property crime rates, and we control for capital offenses by entering the number of state murders.…”

Section: Me Et Th Ho Od Ds S R Re Es Se Ea Ar Rc Ch H D De Es Si Igmentioning

confidence: 99%

Vigilantism, Current Racial Threat, and Death Sentences

2005

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Capital punishment is the most severe punishment, yet little is known about the social conditions that lead to death sentences. Racial threat explanations imply that this sanction will be imposed more often in jurisdictions with larger minority populations, but some scholars suggest that a tradition of vigilante violence leads to increased death sentences. This study tests the combined explanatory power of both accounts by assessing statistical interactions between past lynchings and the recent percentage of African Americans after political conditions and other plausible effects are held constant. Findings from count models based on different samples, data, and estimators suggest that racial threat and lynchings combine to produce increased death sentences, but the presence of liberal political values explains the absence of death sentences. These findings both confirm and refine the political version of conflict theory because they suggest that the effects of current racial threat and past vigilantism largely directed against newly freed slaves jointly contribute to current lethal but legal reactions to racial threat.

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Section: Me Et Th Ho Od Ds S R Re Es Se Ea Ar Rc Ch H D De Es Si Igmentioning

confidence: 99%

Vigilantism, Current Racial Threat, and Death Sentences

2005

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“…The pattern of choices can be adequately modeled by Goodman's (1969aGoodman's ( , 1969b) model of quasi-independence or quasiperfect mobility (cf. Newport, 1979;Kluegel, 1980). 6 Although Goodman's (1969aGoodman's ( , 1969b model was developed to analyze intergenerational occupational mobility, mate selection tables have identical mathematical properties.…”

Section: Measures Of the Independent Variablementioning

confidence: 99%

Religious Homogamy and Marital Happiness

Ortega

Whitt

William

1988

Journal of Family Issues

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Data from a representative sample of 1,070 married Protestants and Catholics were used to examine the relationship between religious homogamy and marital happiness. Although couples may vary in the extent to which they share religious views (e.g., beliefs, values), previous research has treated religious homogamy as a dichotomy; a couple is either homogamous or it is not. A partial explanation for this is that few studies have gone beyond the broad divisions of Protestant, Catholic, and Jew. In the present study religious bodies were classified on the basis of doctrine and ritual, yielding six categories: Baptist, Calvinist, Catholic, fundamentalist, Lutheran, and Methodist. These categories were then used to develop a measure of estimated “religious distance” or degrees of heterogamy. This measure was used to test the hypothesis that the larger the religious distance or disparity, the greater the likelihood of unhappiness with the marriage. The hypothesis was supported by the data.

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“…Among these are religious background factors (Hadaway 1980;Loveland 2003) and spirituality or religious fervor (Hadaway and Marler 1993). Sociodemographic factors associated with switching or staying in the same denomination in which one was raised include age (Newport 1979;Stolzenberg, Blair-Loy, and Waite 1995), education (Roof and Hadaway 1979), gender (Sandomirsky and Wilson 1990), and region of the country (Hadaway and Marler 1993;Roof 1989), marital status (Musick and Wilson 1995;Newport 1979), and parental status (Hout and Fischer 2002). Studies of Protestant groups have also assessed church attendance and activity (e.g., Hadaway and Marler 1993).…”

Section: Switching In Judaismmentioning

confidence: 99%

“…Such research makes it possible to examine the direction and extent of movement, the social processes that enter into the flow between denominations, and how denominational identification changes over time (e.g., Newport 1979;Stark and Glock 1968;Roof and Hadaway 1979). Although a considerable body of literature has examined switching between Protestant denominations, there is a paucity of studies of switching among Jewish denominations.…”

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confidence: 99%

The Direction of Denominational Switching in Judaism

Sands

Marcus

Danzig

2006

Scientific Study of Religion

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This paper examines patterns of denominational switching and the characteristics of switchers within Judaism in the United States. Viewing Orthodox, Conservative, and Reform Judaism and a fourth "non-specific" group as categories that range from the most traditional to the least traditional respectively, it focuses on the movement of individuals toward or away from a more traditional denomination in comparison with remaining in the same denomination in which they were raised. Data used to conduct this study are drawn from the National Jewish Population Survey 2000-01 (National Jewish Population Survey [NJPS] 2003).We found that 62% stay within the same group, 29% move away from tradition, and 9% move to a more traditional denomination. Multivariate logistic regression analyses show that a lower level of Jewish background, higher previous travel to Israel, a greater extent of organizational affiliation, and a higher level of spiritual feelings and beliefs are associated with moving to a more traditional denomination whereas a higher level of Jewish background, lower previous travel to Israel, and a lower level of spiritual feelings and beliefs are associated with moving to a less traditional denomination. In addition, a few sociodemographic factors (previously married, has a child at home, lives in a Western state) are associated with movement toward tradition whereas others (older age, female, not living in the Northeast or West) are associated with movement in the other direction. We found that 62% stay within the same group, 29% move away from tradition, and 9% move to a more traditional denomination. Multivariate logistic regression analyses show that a lower level of Jewish background, higher previous travel to Israel, a greater extent of organizational affiliation, and a higher level of spiritual feelings and beliefs are associated with moving to a more traditional denomination whereas a higher level of Jewish background, lower previous travel to Israel, and a lower level of spiritual feelings and beliefs are associated with moving to a less traditional denomination. In addition, a few sociodemographic factors (previously married, has a child at home, lives in a Western state) are associated with movement toward tradition whereas others (older age, female, not living in the Northeast or West) are associated with movement in the other direction.

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The Religious Switcher in the United States

Cited by 92 publications

References 14 publications

Vigilantism, Current Racial Threat, and Death Sentences

Vigilantism, Current Racial Threat, and Death Sentences

Religious Homogamy and Marital Happiness

The Direction of Denominational Switching in Judaism

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