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Katie E. Corcoran

Bio: Katie E. Corcoran is an academic researcher from West Virginia University. The author has contributed to research in topics: Medicine & Coronavirus disease 2019 (COVID-19). The author has an hindex of 12, co-authored 37 publications receiving 374 citations. Previous affiliations of Katie E. Corcoran include University of Washington & Baylor University.

Papers
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TL;DR: It is found that efficacy increases collective action, that certain political institutions increase efficacy, and that the effect of efficacy on collective action is partly conditional on the inclusiveness of a country's political institutions.
Abstract: Most research on efficacy and participation in collective action has focused on single country samples with little attention paid to the relationship between efficacy and country-level structural factors. Drawing on value expectancy theory, we theorize a link between macro-level political institutions and micro-level efficacy. To address the previous limitations in the efficacy and collective action literature, we use multilevel, cross-national data, and present results from a series of hierarchical models testing whether efficacy increases collective action cross-nationally, whether political institutions affect efficacy, and whether the effect of efficacy on collective action is conditional on political institutions. We find that efficacy increases collective action, that certain political institutions increase efficacy, and that the effect of efficacy on collective action is partly conditional on the inclusiveness of a country’s political institutions. These findings suggest the insufficiency of purely structural as well as social psychological explanations of collective action.

61 citations

Journal ArticleDOI
TL;DR: This paper found that these interaction rituals produce positive emotional energy, membership symbols that are charged with emotional significance, feelings of morality, and a heightened sense of spirituality in a megachurch.
Abstract: Megachurches have been criticized as superficial sources of entertainment that do not produce significant feelings of belonging, moral responsibility, or spirituality. This article challenges popular criticisms of megachurches and, drawing on interaction ritual theory, proposes that megachurches are successful interaction ritual venues and powerful purveyors of emotional religious experience. We predict that these interaction rituals produce positive emotional energy, membership symbols that are charged with emotional significance, feelings of morality, and a heightened sense of spirituality. From a census of 1,250 known megachurches in America, 12 were selected that closely represent the national megachurch profile. At each church, focus groups were conducted and attendees participated in a survey. We combine these data sources to provide a more comprehensive picture of the megachurch interaction ritual. The combined qualitative and quantitative results provide strong support for our predictions.

57 citations

Journal ArticleDOI
02 Oct 2021-Vaccine
TL;DR: This article found that Christian nationalism is one of the strongest predictors of anti-vaccine attitudes in the U.S. and negatively associated with having received or planning to receive a COVID-19 vaccine.

54 citations

Posted Content
TL;DR: In this article, the authors examined whether shared religious beliefs and religious social relationships negatively affect attitudes toward the acceptability of white-collar crime, using a large cross-national sample and estimating multilevel models.
Abstract: This article examines whether shared religious beliefs and religious social relationships (Durkheim) and belief in a personal, moral God (Stark) negatively affect attitudes toward the acceptability of white-collar crime. In addition, using a large cross-national sample and estimating multilevel models, we test whether effects are conditional on modernization and religious contexts characterized by belief in an impersonal or amoral God. Shared religious beliefs and the importance of God in one’s life are negatively related to the acceptability of white-collar crime. These effects, however, weaken in religious contexts characterized by belief in an impersonal or amoral God as do the effects of religious social relationships and belonging to a religious organization; modernization, on the other hand, does not have a moderating effect. In short, religious belief is associated with lower acceptance of white-collar crime and certain types of religious contexts condition this relationship.

36 citations

Journal ArticleDOI
TL;DR: This article found that internal efficacy is associated with low and moderate-cost collective action, whereas organizational embeddedness, a proxy for political efficacy, is significantly and positively associated with high cost collective action.
Abstract: Prior studies on perceptions of structural disadvantage and injustice, efficacy, and collective action have suffered from two major limitations: (1) they have used singlecountry samples, usually of economically advanced countries, and (2) generally theorized and investigated perceptions of structural injustice and efficacy separately. Drawing on value-expectancy theory, we provide an integrated theory to predict direct and conditional effects of efficacy and perceptions of structural disadvantage and injustice on collective action within countries. To address the limitations of previous research, we use cross-national data of 29 countries, including economically advanced and less advanced nations, to test how well these hypotheses explain within-country variation in collective action. We find that internal efficacy is significantly and positively associated with lowand moderate-cost collective action, whereas organizational embeddedness, a proxy for political efficacy, is significantly and positively associated with low-, moderate-, and high-cost collective action. Perceptions of legitimate and unjust structural disadvantage are also positively associated with all types of collective action. Importantly, the positive effects of both types of efficacy on high-cost collective action are conditional on perceptions of structural injustice. That is, participation in high-cost collective action is more likely for those who are both efficacious and perceive structural disadvantage as unjust.

34 citations


Cited by
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Journal Article
TL;DR: A Treatise on the Family by G. S. Becker as discussed by the authors is one of the most famous and influential economists of the second half of the 20th century, a fervent contributor to and expounder of the University of Chicago free-market philosophy, and winner of the 1992 Nobel Prize in economics.
Abstract: A Treatise on the Family. G. S. Becker. Cambridge, MA: Harvard University Press. 1981. Gary Becker is one of the most famous and influential economists of the second half of the 20th century, a fervent contributor to and expounder of the University of Chicago free-market philosophy, and winner of the 1992 Nobel Prize in economics. Although any book with the word "treatise" in its title is clearly intended to have an impact, one coming from someone as brilliant and controversial as Becker certainly had such a lofty goal. It has received many article-length reviews in several disciplines (Ben-Porath, 1982; Bergmann, 1995; Foster, 1993; Hannan, 1982), which is one measure of its scholarly importance, and yet its impact is, I think, less than it may have initially appeared, especially for scholars with substantive interests in the family. This book is, its title notwithstanding, more about economics and the economic approach to behavior than about the family. In the first sentence of the preface, Becker writes "In this book, I develop an economic or rational choice approach to the family." Lest anyone accuse him of focusing on traditional (i.e., material) economics topics, such as family income, poverty, and labor supply, he immediately emphasizes that those topics are not his focus. "My intent is more ambitious: to analyze marriage, births, divorce, division of labor in households, prestige, and other non-material behavior with the tools and framework developed for material behavior." Indeed, the book includes chapters on many of these issues. One chapter examines the principles of the efficient division of labor in households, three analyze marriage and divorce, three analyze various child-related issues (fertility and intergenerational mobility), and others focus on broader family issues, such as intrafamily resource allocation. His analysis is not, he believes, constrained by time or place. His intention is "to present a comprehensive analysis that is applicable, at least in part, to families in the past as well as the present, in primitive as well as modern societies, and in Eastern as well as Western cultures." His tone is profoundly conservative and utterly skeptical of any constructive role for government programs. There is a clear sense of how much better things were in the old days of a genderbased division of labor and low market-work rates for married women. Indeed, Becker is ready and able to show in Chapter 2 that such a state of affairs was efficient and induced not by market or societal discrimination (although he allows that it might exist) but by small underlying household productivity differences that arise primarily from what he refers to as "complementarities" between caring for young children while carrying another to term. Most family scholars would probably find that an unconvincingly simple explanation for a profound and complex phenomenon. What, then, is the salient contribution of Treatise on the Family? It is not literally the idea that economics could be applied to the nonmarket sector and to family life because Becker had already established that with considerable success and influence. At its core, microeconomics is simple, characterized by a belief in the importance of prices and markets, the role of self-interested or rational behavior, and, somewhat less centrally, the stability of preferences. It was Becker's singular and invaluable contribution to appreciate that the behaviors potentially amenable to the economic approach were not limited to phenomenon with explicit monetary prices and formal markets. Indeed, during the late 1950s and throughout the 1960s, he did undeniably important and pioneering work extending the domain of economics to such topics as labor market discrimination, fertility, crime, human capital, household production, and the allocation of time. Nor is Becker's contribution the detailed analyses themselves. Many of them are, frankly, odd, idiosyncratic, and off-putting. …

4,817 citations

01 Jan 2008
TL;DR: In this article, the authors argue that rational actors make their organizations increasingly similar as they try to change them, and describe three isomorphic processes-coercive, mimetic, and normative.
Abstract: What makes organizations so similar? We contend that the engine of rationalization and bureaucratization has moved from the competitive marketplace to the state and the professions. Once a set of organizations emerges as a field, a paradox arises: rational actors make their organizations increasingly similar as they try to change them. We describe three isomorphic processes-coercive, mimetic, and normative—leading to this outcome. We then specify hypotheses about the impact of resource centralization and dependency, goal ambiguity and technical uncertainty, and professionalization and structuration on isomorphic change. Finally, we suggest implications for theories of organizations and social change.

2,134 citations

Journal Article
TL;DR: Stark and Finke as discussed by the authors present an important treatment of the sociology of religious belief and should be considered required reading by anyone interested in the social standing and assessment of religion and stand as a model of clarity and rigor.
Abstract: Acts of Faith: Explaining the Human Side of Religion. By Rodney Stark and Roger Finke. Berkeley: University of California Press, 2000. 343 pp. $48.00 (cloth); $18.95 (paper). At a recent American Academy of Religion meeting, after a brilliant paper was presented on God and religious experience, the speaker was asked this question by an academic: "But how can you say these things in our postmodem, anti-enlightenment, pluralistic age?" Acts of Faith secures the thesis that not just talk about, but devout belief in, God is rational, widespread, and shows no sign of abating. For a vast number of well-educated, articulate human beings talk of God is not very difficult at all. Acts of Faith is an important treatment of the sociology of religious belief and should be considered required reading by anyone interested in the social standing and assessment of religion. It overturns the conventions of a great deal of earlier sociological inquiry into religion and stands as a model of clarity and rigor. Rodney Stark and Roger Finke begin by documenting the social and intellectual history of atheism, noting how history, sociology, and psychoanalysis have been employed to exhibit the irrationality of religious belief. They underscore how many of these projects have done little more than presup- pose the credulous nature of religion. There is something darkly humorous about the many techniques employed by "intellectuals" and social scientists to explain why religion persists and even grows amidst "modernity." Stark and Finke's analysis is devastating. From the outset through to the last chapter the writing is crisp and at times quite amusing. Here is a passage from the introduction, lamenting the fact that many sociologists focus their work on fringe religious groups: A coven of nine witches in Lund, Sweden, is far more apt to be the object of a case study than is, say, the Episcopal Church, with more than two million members. Some of this merely reflects that it is rather easier to get one's work published if the details are sufficiently lurid or if the group is previously undocumented. A recitation of Episcopalian theology and excerpts from the Book of Common Prayer will not arouse nearly the interest (prurient or otherwise) than can be generated by tales of blondes upon the altar and sexual contacts with animals (p. 19). Stark and Finke have written a text that abounds in technical case studies, while at the same time giving us a book that is a pleasure to read. The introduction and first three chapters alone are a tour de force. They expose the blatant inadequacy of sociological work that reads religious belief as pathology or flagrant irrationality. They challenge the thesis of impending, virtually inevitable secularization, for instance, in part by refuting the claim that in the distant past almost everyone was religious. …

1,009 citations