In recent years rational choice approaches have increasingly been employed in the sociological study of religion; however, theory and research from this perspective typically overlook the role of emotionally efficacious collective rituals. This study synthesizes interactive ritual theory with the rational choice concept of strictness, which highlights the level of behavioral prohibitions religious groups place on adherents. Analyses of data from the first wave of the National Congregations Study indicate a positive relationship between a group's level of behavioral strictness and the production of an enthusiastic, outwardly emotive worship style. In general, the effort is made to highlight the utility of combining a focus on the production of collective, social "goods" in religious groups with considerations of interactive rituals and emotion.

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Museums and heritage tourism sites are highly curated places of memory work whose function is the assembling and ordering of space and narrative to contour visitors’ experiences of the past. Variations in such experiences within and between sites, however, necessitates a method that: (1) captures how guides, visitors, and exhibits interact within spaces when representing and performing history and (2) allows researchers to document those variations. We developed narrative mapping, a mobile and geographically sensitive form of participant observation, to enable museum scholars and professionals to systematically capture, visualize, and interpret tendencies and variations in the content, affective qualities, and spatial arrangements of museum narratives over multiple sites and across multiple tours at the same site. Two antebellum plantation museum case studies, Laura Plantation in Louisiana and Virginia’s Berkeley Plantation, demonstrate the method’s utility in documenting how stories are spatially configured and materially enlivened in order to analyze the ways enslaved persons are placed within these narratives.

Objectives: This article presents estimates of narrow-sense heritability and bivariate genetic correlation for a series of morphological crown variants of the anterior dentition. These results provide insight into the value of dental phenotypes as evolutionary proxies, as well as the development of tooth crowns as integrated or modular structures. Materials and Methods: African American dental casts from the Menegaz-Bock collection were scored for a standard set of dental morphological variables using the Arizona State Dental Anthropology System. Estimates of narrow-sense heritability and genetic correlations were generated using SOLAR v. 8.1.1, controlling for the covariates of age, sex, and birth year. Analyses were run using ordinal/continuous scale variables that were then dichotomized at various breakpoints, consistent with standard practices in dental anthropology. Results: Heritability estimates were low to moderate for most traits, and lower in magnitude than those reported for odontometric data from the same study sample. Only winging, canine shoveling, and canine double shoveling returned narrow-sense heritabilities that did not differ significantly from zero. Genetic correlations were high among antimeres and metameres and low for different traits scored on the same tooth crown. These results affirm standard data cleaning practices in dental biodistance. Double shoveling was atypical in returning strong negative correlations with other traits, shoveling in particular. Conclusions: Additive genetic variation contributes to dental morphological variation, although the estimates are uniformly lower than those observed for odontometrics. Patterns of genetic correlation affirm most standard practices in dental biodistance. Patterns of negative pleiotropy involving lingual and labial crown features suggest a genetic architecture and developmental complex that differentially constrain morphological variation of distinct surfaces of the same tooth crown. These patterns warrant greater consideration and cross-population validation.

Objectives: This article provides estimates of narrow-sense heritability and genetic pleiotropy for mesiodistal tooth dimensions for a sample of 20th century African American individuals. Results inform biological distance analysis and offer insights into patterns of integration in the human dentition. Materials and Methods: Maximum mesiodistal crown dimensions were measured using Hillson-FitzGerald calipers on 469 stone dental casts from the Menegaz-Bock Collection. Narrow-sense heritability estimates and genetic and phenotypic correlations were estimated using SOLAR 8.1.1 with covariate screening for age, sex, age*sex interaction, and birth year. Results: Heritability estimates were moderate (∼0.10 – 0.90; h2 mean = 0.51) for most measured variables with sex as the only significant covariate. Patterns of genetic correlation indicate strong integration across tooth classes, except molars. Comparison of these results to previously published work suggests lower overall heritability relative to other human populations and much stronger genetic integration across tooth classes than obtained from nonhuman primate genetic pleiotropy estimates. Conclusions: These results suggest that the high heritabilities previously published may reflect overestimates inherent in previous study designs; as such the standard estimate of 0.55 used in biodistance analyses may not be appropriate. For the Gullah, isolation and endogamy coupled with elevated levels of physiological and economic stress may suppress narrow-sense heritability estimates. Pleiotropy analyses suggest a more highly integrated dentition in humans than in other mammals.

We provide a qualitative analysis of resistance to calls for gender-neutral language. We analyzed more than 900 comments responding to two essays—one on AlterNet and another on Vox posted to the Vox editor’s Facebook page—that critiqued a pervasive male-based generic, “you guys.” Five rhetorics of resistance are discussed: appeals to origins, appeals to linguistic authority, appeals to aesthetics, appeals to intentionality and inclusivity, and appeals to women and feminist authorities. These rhetorics justified “you guys” as a nonsexist term, thereby allowing commenters to continue using it without compromising their moral identities as liberals or feminists. In addition to resisting an analysis that linked their use of “you guys” to social harms, commenters positioned the authors who called for true generics as unreasonable, divisive, and authoritarian. We conclude with suggestions for how feminists can challenge the status quo and promote social change.

We examine an understudied connection between religion and sexuality: beliefs about the reality of supernatural evil (Satan, hell, and demons). After controlling for multiple other aspects of religiosity, beliefs about religious evil remain a strong and consistent predictor of attitudes about issues involving sexuality, including abortion, homosexuality, premarital sex, extramarital sex, and pornography use. Further, the effects of religious service attendance on attitudes about sexuality are contingent upon beliefs about religious evil. Moral condemnation of non-traditional sexuality is significantly higher among regular religious participants who believe strongly in religious evil compared to actively religious people who disbelieve in religious evil, as well as compared to people who do not attend religious services. Beliefs about religious evil are therefore central to understanding the empirical connections between religion and support for conservative, traditional views of sexual morality.

There is a movement to promote naloxone adoption by law enforcement and other stakeholders in the state of Mississippi. The purpose of this study is to understand how local media are framing the conversation about naloxone products, and to better understand how it might affect naloxone adoption among law enforcement. We searched for news articles published in Mississippi from January 2012 to July 2018 mentioning the words Narcan® and/or naloxone. Four main themes emerged from 25 articles: (a) positive and informative discussion of naloxone, (b) full articles persuading readers to use and/or advocate the use of naloxone, (c) government or organizational effort to increase the availability and use of naloxone products, and (d) negative or misleading information about naloxone. Better efforts to disseminate correct and persuasive information about the drug will have a profound and positive effect on the opioid epidemic in Mississippi and in the United States.

Numerous studies show biblicist Christianity, religiosity, and conservative political identity are strong predictors of Americans holding skeptical attitudes toward publicly controversial aspects of science, such as human evolution. We show that Christian nationalism—meaning the desire to see particularistic and exclusivist versions of Christian symbols, values, and policies enshrined as the established religion of the United States—is a strong and consistent predictor of Americans’ attitudes about science above and beyond other religious and political characteristics. Further, a majority of the overall effect of political ideology on skepticism about the moral authority of science is mediated through Christian nationalism, indicating that political conservatives are more likely to be concerned with particular aspects of science primarily because they are more likely to be Christian nationalists. Likewise, substantial proportions of the well‐documented associations between religiosity and biblical “literalism” with views of science are mediated through Christian nationalism. Because Christian nationalism seeks to establish a particular and exclusivist vision of Christianity as the dominant moral order, adherents feel threatened by challenges to the epistemic authority undergirding that order, including by aspects of science perceived as challenging the supremacy of biblicist authority.

Book Summary: When White people of faith act in a particular way, their motivations are almost always attributed to their religious orientation. Yet when religious people of color act in a particular way, their motivations are usually attributed to their racial positioning. Religion Is Raced makes the case that religion in America has generally been understood in ways that center White Christian experiences of religion, and argues that all religion must be acknowledged as a raced phenomenon. When we overlook the role race plays in religious belief and action, and how religion in turn spurs public and political action, we lose sight of a key way in which race influences religiously-based claims-making in the public sphere. With contributions exploring a variety of religious traditions, from Buddhism and Islam to Judaism and Protestantism, as well as pieces on atheists and humanists, Religion Is Raced brings discussions about the racialized nature of religion from the margins of scholarly and religious debate to the center. The volume offers a new model for thinking about religion that emphasizes how racial dynamics interact with religious identity, and how we can in turn better understand the roles religion—and Whiteness—play in politics and public life, especially in the United States. It includes clear recommendations for researchers, including pollsters, on how to better recognize moving forward that religion is a raced phenomenon.