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  1. Beyond America: Cross-national Context and the Impact of Religious Versus Secular Organizational Membership on Self-rated Health

    Studies using data from the United States suggest religious organizational involvement is more beneficial for health than secular organizational involvement. Extending beyond the United States, we assess the relative impacts of religious and secular organizational involvement on self-rated health cross-nationally, accounting for national-level religious context. Analyses of data from 33 predominantly Christian countries from the 2005–2008 World Values Survey reveal that active membership in religious organizations is positively associated with self-rated health.
  2. Featured Essay: Lost and Saved . . . Again: The Moral Panic about the Loss of Community Takes Hold of Social Media

    Why does every generation believe that relationships were stronger and community better in the recent past? Lamenting about the loss of community, based on a selective perception of the present and an idealization of ‘‘traditional community,’’ dims awareness of powerful inequalities and cleavages that have always pervaded human society and favors deterministic models over a nuanced understanding of how network affordances contribute to different outcomes. Taylor Dotson’s (2017) recent book proposes a broader timeline for the demise of community.
  3. The Social Sources of Geopolitical Power: French and British Diplomacy and the Politics of Interstate Recognition, 1689 to 1789

    Why did France influence the geopolitical system of eighteenth-century Europe more effectively than did Britain? Explanations pointing to states’ military and economic power are unable to explain this outcome. I argue that durable geopolitical influence depends on states’ symbolic capacities to secure recognition from competitor states, in addition to their coercive and economic capacities. And I show that states are liable to secure recognition to the extent that their agents embody social dispositions congruent with those of competitor agents.
  4. A Haunted Generation Remembers

    Second-generation Sikhs grew up with fragments and half-told stories of the anti-Sikh violence of 1984, but it is not just direct descendants of survivors who “remember” traumatic experiences. Sikhs’ collectivist orientation, cultural traditions and diasporic location offer new insights into understanding intergenerational trauma and memory work.
  5. Problems Establishing Identity/Residency in a City Neighborhood during a Black/White Police‐Citizen Encounter: Reprising Du Bois’ Conception of Submission as “Submissive Civility”

    This article revisits W.E.B. Du Bois' (1943) conception of “The Submissive Man” in the context of a Black/White police‐citizen encounter. Du Bois argued that submission to democratic principles that place the well‐being of the whole over the individual is a Black American ideal, which offers a necessary counter‐balance to the individualism of the dominant White “Strong Man” ideal.

  6. The Armenians of Glendale: An Ethnoburb in Los Angeles's San Fernando Valley

    Glendale may house the most visible Armenian diaspora in the world; however, it remains among the most invisible in print. The following begins to shed light on this community by providing a brief background and demographic profile of Armenians in Glendale. The article then attempts to expand discussions of Chinese “ethnoburbs” by situating Glendale Armenians in these discussions. Despite scholars’ expansion of the concept, the ethnoburb has had limited application—largely, to Chinese and a few other Asian immigrant communities.

  7. Against Teleology in the Study of Race: Toward the Abolition of the Progress Paradigm

    We argue that claims of racial progress rest upon untenable teleological assumptions founded in Enlightenment discourse. We examine the theoretical and methodological focus on progress and its historical roots. We argue research should examine the concrete mechanisms that produce racial stability and change, and we offer three alternative frameworks for interpreting longitudinal racial data and phenomena. The first sees racism as a “fundamental cause,” arguing that race remains a “master category” of social differentiation.
  8. U.S. Empire and the “Adaptive Education” Model: The Global Production of Race

    Following World War I, the U.S. Department of Labor worked with a large-scale commercial philanthropic endeavor called the Phelps Stokes Fund to transfer educational policies designed for African Americans to West Africa and South Africa. They specifically promoted the “adaptive education” model used at Tuskegee and the Hampton institutes for African American education. This model emphasized manual labor, Christian character formation, and political passivity as a form of racial uplift.
  9. Asymmetric Fixed-effects Models for Panel Data

    Standard fixed-effects methods presume that effects of variables are symmetric: The effect of increasing a variable is the same as the effect of decreasing that variable but in the opposite direction. This is implausible for many social phenomena. York and Light showed how to estimate asymmetric models by estimating first-difference regressions in which the difference scores for the predictors are decomposed into positive and negative changes. In this article, I show that there are several aspects of their method that need improvement.

  10. 2018 Presidential Address: Feeling Race: Theorizing the Racial Economy of Emotions

    In this presidential address, I advance a theoretical sketch on racialized emotions—the emotions specific to racialized societies. These emotions are central to the racial edifice of societies, thus, analysts and policymakers should understand their collective nature, be aware of how they function, and appreciate the existence of variability among emoting racial subjects. Clarity on these matters is key for developing an effective affective politics to challenge any racial order. After the sketch, I offer potential strategies to retool our racial emotive order as well as our racial selves.