Search results

Purpose – In this chapter, we introduce the Internet-based field experiment (IBFE) that offers numerous advantages for bringing stratification processes “back into” the study of religion. We present preliminary results from a study of class and race discrimination using this approach.

Design/Methodology/Approach – Using names of fictitious characters, we sent e-mails to a nationally representative sample of 4,680 U.S. Christian churches asking about possible membership. The e-mails varied only in the perceived race and class of the senders. We utilize a mixed methods approach to analyze variation in the content of the church responses.

Findings – Our early findings suggest significant variation by race/class manipulation, religious denomination, and region of the country in churches’ responses as well as the length of time they took to reply, the length of the response, the warmth, religious tone, and several other dimensions.

Research limitations/Implications – This study raises new opportunities for Internet-based research on religion in a variety of social settings, but there is not yet a well-established set of “do's” and “don’ts” for how to proceed. We advocate the development of a protocol of best practices as this research method develops.

Originality/Value – This study demonstrates the opportunities and pitfalls of the IBFE and the advantages it provides for studies of stratification and religion. Ours is the first study to apply this emerging method to the study of religion and stratification.

The association between religion and material well-being is fundamental to research on inequality and stratification. Broadly considered, this association includes questions about how religious affiliation and religiosity are associated with work behaviors, education, income, wealth, and related family processes. Early social sciences debated if and how these traits and outcomes are related and offered important insight into the mechanisms that might explain empirical patterns (Simmel, 1997; Sombart, 1911; Weber, 1905/1930). However, the religious landscape and the mechanisms creating religion and well-being have both changed dramatically since the early days of the social sciences. The proliferation of Protestant denominations, the changing role of Catholics, and the increased presence of other religious traditions are beyond the scope of these early works. Moreover, the relationship between religion and stratification is no longer a function of large-scale shifts in the mode of production but rather reflects changing individual and group approaches to human capital, work, and saving. In the 1960s, sociologists revived these debates, but empirical challenges and a narrowing of the discussion to focus on Protestant–Catholic differences weakened and ultimately ended the literature's momentum (Broom & Glenn, 1966; Glenn & Hyland, 1967; Laumann, 1969; Lazerwitz & Rowitz, 1964; Lenski, 1961).