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Poverty is among the most challenging social problems in the United States today, and beliefs about the government's role in reducing inequality and raising living standards for the poor are critical to alleviating poverty and its consequences. Du Bois recognized the complex challenges associated with poverty and was ahead of his time in pointing to ethnicity and religion as fundamental to creating change and alleviating poverty. Du Bois' ideas continue to be relevant today, including for understanding ethnic differences among Catholics in attitudes toward poverty, which are likely changing given the growth of the Latino population. In the spirit of Du Bois' seminal research, I compare Latino and non‐Latino Catholic attitudes toward poverty and inequality using the 2021 General Social Survey. Findings document critical differences among Catholics in beliefs about poverty and inequality and highlight the interdependent role of religion, ethnicity, and demographics (e.g., age, gender, socioeconomic status [SES]) in shaping attitudes. [ABSTRACT FROM AUTHOR]

Background: Economic inequality in the United States is extreme, but little is known about the national origin of affluent households. Households in the top one percent by total wealth own vastly disproportionate quantities of household assets and have correspondingly high levels of economic, social, and political influence. The overrepresentation of white natives (i.e., those born in the U.S.) among high-wealth households is well-documented, but changing migration dynamics suggest that a growing portion of top households may be immigrants. Methods: Because no single survey dataset contains top wealth holders and data about country of origin, this paper uses two publicly-available data sets: the Survey of Consumer Finances (SCF) and the Survey of Income and Program Participation (SIPP). Multiple imputation is used to impute country of birth from the SIPP into the SCF. Descriptive statistics are used to demonstrate reliability of the method, to estimate the prevalence of immigrants among top wealth holders, and to document patterns of asset ownership among affluent immigrants. Results: Significant numbers of top wealth holders who are usually classified as white natives may be immigrants. Many top wealth holders appear to be European and Canadian immigrants, and increasing numbers of top wealth holders are likely from Asia and Latin America as well. Results suggest that of those in the top one percent of wealth holders, approximately 3% are European and Canadian immigrants, .5% are from Mexico or Cuban, and 1.7% are from Asia (especially Hong Kong, Taiwan, Mainland China, and India). Ownership of key assets varies considerably across affluent immigrant groups. Conclusion: Although the percentage of top wealth holders who are immigrants is relatively small, these percentages represent large numbers of households with considerable resources and corresponding social and political influence. Evidence that the propensity to allocate wealth to real and financial assets varies across immigrant groups suggests that wealth ownership is more global than previous research suggests and that immigrant groups are likely to become more prevalent in top wealth positions in the U.S. As the representation of immigrants in top wealth positions grows, their economic, social, and political influence is likely to increase as well. [ABSTRACT FROM AUTHOR]

Religion is an important determinant of social and economic inequality, but the mechanisms that underlie this relationship are not well-understood. Early scholars recognized this connection, but their ideas do not adequately explain contemporary stratification patterns. Recent research documents robust empirical relationships between religion and material outcomes but has not yet begun to identify causes of these patterns. We fill this gap by providing a theoretical explanation of the religion-inequality link that synthesizes ideas from early and recent sociology. We propose that the process is inherently multilevel. We draw on ideas from status attainment theory to develop a micro-model and ideas from social balance theory to aggregate the model's outcomes. The synthesis of ideas from these theoretical traditions provides a unique, and potentially useful way to understand the relationship between cultural orientation and material resources. [ABSTRACT FROM AUTHOR]