Race,reintegration, and social capital in Singapore

Social capital, or the lack of, has variously been acknowledged as contributing to criminal and delinquent behavior among certain groups in society. It has rarely been employed to explain why ex-offenders are unable to break free from recalcitrant behavior and reintegrate into society. We argue that Indians and Malays, as racial minorities in Singapore and disproportionately represented in the prison and re-offending population, are significantly less likely to achieve reintegration than those who belong to the Chinese majority. Because Singapore is a highly racialized society, the effect of race on recidivism and rehabilitation is clearly identifiable. Understanding racial structuration by taking into account the differential impact of a hierarchically organized network of social relationships is central to this argument. For such vulnerable groups, social capital plays a critical role. The uneven distribution of ethnic capital restricts the ability of the Indians and Malays and enables the Chinese to achieve acceptance into the mainstream.     

Extending environmental justice research to religious minorities

For more than 30 years, significant research in the United States has found that racial and ethnic minorities suffer disproportionately from nearness to environmental disamenities compared with white non-Hispanics and that these results persist even controlling for poverty and “which came first,” the minorities or the disamenities. The engrained discriminatory findings of this environmental justice (EJ) research have led some to argue that we observe “systemic racism,” built into our social systems in ways that may be difficult to perceive. Yet, within the history of the United States, racial and ethnic minorities are not the only groups that have been systematically discriminated against; various religious groups also have histories of discrimination. Here we consider whether, holding constant race and ethnicity, some religious groups may also suffer from “EJ syndrome.” Since the US Census does not collect data on religion, to measure the presence of some religious groups that may be discriminated against, we use an original dataset on the presence of Jewish, Muslim, Church of Jesus Christ of Latter-day Saints (LDS, aka Mormon), and Roman Catholic houses of worship within California's Census tracts. Our results indicate that even controlling for race/ethnicity and income, the presence of Jewish or Muslim houses of worship in a California Census tract increases the likelihood of environmental burden as measured by the CalEnviroScreen 3.0 index of pollution and community vulnerability.     

The role of religious coping on problematic alcohol consumption by police officers

Problematic alcohol consumption by police officers is well documented in the literature. It also shows that critical incident stress is correlated with this behavior. A separate body of research indicates that religious coping exerts a moderate protective effect on various types of problematic behavior, including problematic alcohol consumption. We merge these literatures in an effort to determine if religious coping reduces problematic alcohol consumption by police officers and whether it mitigates the positive relationship between critical incident stress and problematic drinking. Data from the Police Stress and Domestic Violence in Police Families in Baltimore, Maryland, 1997–1999 are analyzed to examine these propositions (n = 1004). Results indicate that police officers with higher levels of religious coping were in fact less likely to report problematic alcohol consumption. However, religious coping did not mitigate the positive relationship between critical incident stress and problematic alcohol consumption. The implications of our findings and suggestions for future research are discussed.