Given the resurgence of media attention to gun control and violent crime following the mass shooting in Las Vegas, and the recent attacks in New York and Texas, many observers are left wondering – exactly how violent is the United States? In a recent Monkey Cage analysis for The Washington Post, Kieran Healy suggests that it depends on both how you measure violence and with whom you are comparing.

Violent crime in the United States has declined in the past few decades, but it remains an outlier in assault death rates when compared to similarly-situated nations. Using comparative data from the Organization for Economic Cooperation and Development (OECD), Healy demonstrates that, compared to other OECD countries excluding Mexico and Estonia, the United States has a markedly high assault death rate. Mexico has the highest assault death rate of the OECD countries and Estonia experienced steep inclines during the 1990’s, but Healy suggests that these nations are rarely compared with America in other measures of social interest:

“Mexico has a much higher assault death rate, one that has spiked in the past decade. Estonia experienced a huge wave of (possibly alcohol-related) homicides shortly after its independence in 1991 but has since receded to near-average levels. But when it comes to questions of living standards, public safety, and social policy, Americans do not typically rush to compare themselves with these countries, nor with more violent non-OECD nations such as Honduras or Kyrgyzstan.”

Measures of assault deaths do not distinguish these types of assault, which provides little indication of the specific forms of violence that lead to such a heightened amount of injury in the United States. Healy argues that it is access to guns that fuels the lethality of assaults,

“…there is little doubt that the tendency for assault to be lethal in the United States has a great deal to do with the easy availability of guns….The past decade has seen innovations in terrorist violence elsewhere in the OECD, too, such as random knife and acid attacks, or driving vehicles into crowds. These are similarly horrifying events and — at least the first few times they are tried — may lead to many fatalities. Do not look for them in the United States, though. Their lethality is intrinsically limited. Using a truck as a weapon is just less efficient than using a weapon as a weapon. For as long as powerful firearms remain easily available to private citizens, the United States is likely to remain well above the OECD average when it comes to violent death.”

When it comes to understanding violence in the United States, what matters most is how you choose to measure it. Healy’s assertion that guns are a central characteristic of American violence means that we need comparative measures that help disentangle this form of assault from others.

For baby boomers who want to engage in some type of meaningful work when they retire, the transition can be an uncertain one, as many employers are unsure of how to put the skills and experience of retirees to use. University of Minnesota’s Phyllis Moen aims to help those entering this stage of life, putting her sociological work into practice. Moen relied upon her extensive work on the aging process (like her 2016 book) to found The Advanced Careers Initiative. The Star Tribune recently talked to Moen about her program, and she explains,

“My vision is to support boomers who are navigating transitions, provide a talent pool to meet community challenges and build a model for public universities to open their doors to people of all ages, providing transformational intergenerational learning.”

The program is in its inaugural year with 10 fellows — it plans to host 20 fellows each year in the future. These individuals range from age 50-72 and come from diverse professional backgrounds including psychology, law, and communications. Moen sees potential for the program to broaden how people use higher education as they get older:

“I’m very worried about this great pool of talent — this large baby boomer cohort, and those who are coming in their wake — just sitting on the sidelines of society. That’s our model of retirement: You exit one time, all at once, and then you go and have fun. Surveys show that 70 percent of older workers say they want to do some kind of engaging work in retirement, but most don’t do that because they don’t know what’s next and don’t know how to get there. These people are not young — but they’re not old, either.”

A recent article in the Guardian documents the recent backlash against former Baltimore Ravens linebacker Ray Lewis for kneeling during the National Anthem before his team’s game. Many fans once lauded Lewis for his dedication and hard work for the team, enough to have a statue raised in his honor outside the team’s stadium. However, now that Lewis has joined in on the kneeling, more than 80,000 individuals have signed a petition to remove the bronze statue. This case is in no way unique, as a number of historic examples from American baseball, basketball, and boxing reflect a tendency in the United States to condemn black athletes who seek racial justice.  

Sociologist Douglas Hartmann suggests that people have been trying to protect the “sacred space of sport” since the late 1960s. Many consider sports as “not the right place” for vocalizing political issues, and when players violate this sanctity, they often face severe repercussions from the public arena. A notable case was that of the 1968 Olympics, where before the games a number of black American athletes refused to participate, and two that did clenched their fists and bowed their heads on the medal podium. Public response towards these athletes was malicious. According to Hartmann,

“They got threats from the beginning. They reported death threats, hate mail. The attitude of a lot of the sportswriters, especially before the Olympics, was ‘How dare you, in this arena that’s treated you so well.’ That they were enemies of America.”

Both Lewis and the 1968 Olympics point to the importance of activism in the face of national or international political symbols, and both end with the public denouncing these individuals and their actions. Hartmann explains, “What doesn’t happen is engaging the protesters’ actual ideas about race and racism.”  

Recent celebrations of National Hispanic Heritage Month call our attention to the growing importance of Hispanic culture, histories, and contributions in the United States. As the Hispanic population has grown, so too has the interest in defining what exactly it means to be “Hispanic.”  Research suggests that administrative agencies, particularly the U.S. Census Bureau, played a significant role in unifying different identities under this single pan-ethnic umbrella category. In a conversation with sociologist Cristina Mora, NPR’s Code Switch uncovers the complicated history behind the term “Hispanics.”

Prior to the 1960 census, Latin communities did not have an identifiable option or category matching their ethnic identity. Initial attempts in the 1960 and 1970 census resulted in a massive undercount. Following these largely unsuccessful efforts, Mexican and Puerto Rican communities mobilized to come up with a sufficient term for the 1980 census. Terms were heavily contested, agencies and experts debated various phrasings, and, with reservations, they eventually decided on Hispanic. And the importance of finding a proper category cannot be underestimated — having “Hispanics” as a category in the census enabled communities to address pressing political issues. Mora told NPR,

“Once the category was made, everything from political groups to civic organizations to every other media group that would emerge, would draw on census data. As soon as the census numbers came out, Latino lobby groups could then run the numbers and say, ‘Look, this is what Latino poverty looks like; this is what Latino educational attainment looks like.’ They could go up to the Department of Education, for example, and say, ‘Latinos are the second-largest minority group. And yet, our educational attainment pales to that of whites. Send money to our schools.’”

Despite its contested nature, the use of the ethnic category of Hispanic and its incorporation into administrative counts has proven to be an effective tool for mobilization of Latinx populations. Mora’s research indicates that defining ethnic categories in this way may create opportunities to increase political representation and power among minorities in the U.S.

The goal of increasing “diversity” has become a common focus in university admissions, meaning strengthening the presence of underrepresented minorities within the student body. This kind of rationale also appears in businesses and government, with rhetoric that emphasizes how diverse groups can be more productive and innovative. In essence, most see pursuing diversity as a good thing because of the benefits of diversity.

That said, researchers question whether “diversity” policies and programs really overcome existing racial inequalities, and some argue that organizations are more interested in boasting about their diversity than they are in actually increasing minority representation. Ellen Berrey has researched the meaning and use of the word “diversity” in a variety of sites. Her research, as described in The New Yorker, suggests that touting the benefits of diversity can have an unintended consequence: glossing over issues of inequality, exclusion, and discrimination. As an example, Berrey describes an investigation of diversity in a Fortune 500 company,

“The diversity-management program functioned mainly as a surreal exercise in internal branding, entirely separate from the legal department (which handled claims of discrimination). So-called diversity managers worked to foster an “inclusive” environment, but they seemed to spend much of their time “reiterating the good that would come from diversity,” as a way of justifying their own positions.”

The New Yorker article also discusses research by Natasha Warikoo, who examines the ways that white students at Ivy League colleges describe diversity on campus. Their accounts point to what Warikoo calls “the diversity bargain” — white students accept the existence of racialized admissions programs with the expectation that students from different racial and ethnic backgrounds will expose them to new ideas, cultures, and experiences. In general, these researchers find that “diversity” rhetoric often misses the bigger picture of continued racial inequality in the United States.

For the past twenty-five years, Oklahoma has seen some of the highest levels of female incarceration in the United States. In a recent article from Reveal, research by sociologist Susan Sharp demonstrates that incarceration rates and sentence severity varies between different counties within the state, where courtroom cultures and access to legal resources vary.   

Across the state, harsh drug sentencing leading to lengthy prison sentences for women is the norm, and Sharp argues that women in Oklahoma have become “collateral damage” in the War on Drugs. This is in large part due to the cultural norms surrounding women’s roles as mothers. Sharp explains,

“I think the general population of the state feels that a woman – particularly a woman who has children who uses drugs – violates all the norms in a way that they find unacceptable . . . and they would rather see those children grow up in foster care than to be with a mother who had a drug problem.”

However, Sharp has found that rural counties with more “get tough on crime” district attorneys and judges will typically send more people to prison, and poor women in these areas often experience the “wrath of judges and prosecutors.” In urban areas, women have access to more resources — money for private attorneys and specialty courts for drug addiction and mental health issues — which often keeps them from serving a sentence or helps reduce their time served.  The case of Oklahoma demonstrates how local differences influence punishment, as external and situational factors play a central role in shaping personal experiences with the criminal justice system.

Popular media sometimes makes it seem as though college students are inundated with sex now more than ever. However, in a recent NPR podcast, “Hookup Culture: The Unspoken Rules Of Sex On College Campuses,” sociologist Lisa Wade argues that college students having frequent sex is nothing new. What has changed are the rules that govern these hookups. Wade’s work shows that hookup culture isn’t just about having any kind of sex — it’s about having meaningless sex. While it may sound rather simple, having meaningless sex often takes a great deal of emotional work for students. Wade explains,

“…to show themselves and other people that it was meaningless, they have to find a way … to perform meaningless. It’s not automatic. And they do that by, for example, making sure that they’re drunk. Or they appear to be drunk when they hook up … Sober sex is very serious, but if the students have been drinking then that helps send the message that it’s meaningless.”

Meaningless sex is tied to assumptions about women’s desperation for serious romantic relationships with men. Since serious relationships disrupt the flow of hookups, many women feel as though they need to show that they are not “desperate” and do not care as much about relationships as men think they do. On the other hand, women who do want serious relationships often feel as though they must engage in hooking up so that they can eventually develop a serious relationship. Wade explains further,

“So women’s options are either opt out of hookup culture altogether, or expose herself to this period where she’s treated disrespectfully in the hopes that it translates into something better on the other end.”

Male students, in turn, also keep their distance from the women they hook up with so that they do not appear to be seeking a serious relationship. At the same time, both male and female students alike revealed that they are interested in serious relationships at some point down the road.

In the past 50 years, marriage rates among U.S. adults have declined significantly. Social science suggests that financial success may play an central role in this trend. For example, in 2015 65% of adults 25 and older with a four year degree were married, while only 50% of those with a high school education were married. In a recent article in The New York Times, sociologists Sharon Sassler and Andrew Cherlin weigh in on this divergence in marriage rates.  

According to social scientists, some of the change has to do with economic trends. The decline in manufacturing jobs in the United States has made men without college educations less “marriageable.” According to Sassler, “women don’t want to take a risk on somebody who’s not going to be able to provide anything.” This decline has not, however, corresponded to a decline in births — births are just happening outside of marriage more often now. The article explains, 

“In reality, economics and culture both play a role, and influence each other, social scientists say. When well-paying jobs became scarce for less educated men, they became less likely to marry. As a result, the culture changed: Marriage was no longer the norm, and out-of-wedlock childbirth was accepted. Even if jobs returned, an increase in marriage wouldn’t necessarily immediately follow.”

On the other hand, those with college degrees are more likely to postpone marriage and children until after they feel financially stable, but then they do get married. They also may benefit from their own parents’ help in paying for education, birth control, and rent, allowing them the advantages of achieving stability not often available to lower and working class adults. Privilege, therefore, can play a key role in the decision to get married.

Does talking about economic inequality really matter when it comes to influencing voters? A recent article in The Washington Post discusses research on whether income inequality impacts Americans’ support for certain economic policies. A report from Leslie McCall and Jennifer A. Richeson suggests that when presented with data on economic inequality, Americans develop skepticism about the existence of actual economic opportunity, and will tend to favor policies that promote equality. Using experimental data, the researchers found that when presented with information on income inequality, 58% of Americans surveyed responded more favorably toward policies proposing decreasing the pay gap (in contrast to 51% for those who did not receive information). The authors write,

“Americans tend to support greater spending on education when their opposition to inequality rises or inequality itself rises, consistent with a link between concerns about inequality and opportunity. But this pattern may be limited to particular time periods and does not extend to support for other kinds of spending or government redistribution generally.”

The research suggests that Americans are fully capable of linking income inequality with economic opportunity and that efforts should not be made to avoid discussing one or the other. The authors conclude,

“For this reason, the instinct to focus on economic opportunity instead of inequality seems misplaced. In the minds of Americans, the two can be linked quite readily.”

It’s been well documented that religion played an important role in the 2016 presidential election, as well as recent state elections. ThinkProgress.org recently contributed a new analysis of this relationship, highlighting preliminary research from a number of sociologists on the role of “Christian nationalism” in President Trump’s victory. Their findings indicate that the belief that America is a Christian nation may both predict support for Trump and be connected to intolerant views of other groups.

Sociologists Andrew Whitehead, Samuel Perry, and Joseph Baker found that Christian nationalism was “strongly and positively associated with voting for Trump,” and they emphasized that Christian nationalism is not simply another measure of religiosity. Whitehead told ThinkProgress,

“For this study, when we look at a lot of the normal ways we measure religiosity, at the end of the day, none of them really predict a vote for Trump except Christian nationalism. It didn’t matter if you were evangelical or mainline [Christian], it didn’t matter if you went to church a lot or a little, what mattered was whether you think America is a Christian nation.”

Whitehead notes that an important part of this research regards findings about the ways Christian nationalism interacts with other ideologies, and ThinkProgress reached out to sociologist  Penny Edgell for further development of this connection. Edgell’s ongoing work with Evan Stewart and Jack Delehanty indicates that support for “public religious expression,” a variable that measures the belief that religion should be an integral part of public life and deliberation, is associated with intolerance against a variety of groups. Edgell emphasized the need for more analysis of white Christian nationalism, especially its role in propagating ideologies like Islamophobia and xenophobia. She told ThinkProgress,

“Certain white Christian institutions house and foster and bundle these attitudes all together, and link them to politics in systematic ways.”