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Transcript of Knoll Religion Immigration
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And Who is My Neighbor? Religion and
Immigration Policy Attitudes
Benjamin R. Knoll, M.A.
Department of Political Science
University of Iowa
CITATION: Knoll, Benjamin R. 2009. And Who is My Neighbor? Religion and
Immigration Policy Attitudes.Journal for the Scientific Study of Religion 48(2):
forthcoming.
Abstract. This study explores immigration reform as a possible new moral issue upon which
American religious elites and organizations take public positions. It is argued that religion is a
key independent variable necessary for understanding the determinants of public attitudes
regarding immigration policy. Theoretical expectations are formed from the ethnoreligious,
religious restructuralism, and minority marginalization frameworks. Quantitative evidence is
presented which demonstrates that those who attend religious services more frequently more
likely to support liberal immigration reform policies. Members of minority religions, notably
Jews and Latter-day Saints, are also more likely to empathize with the plight of undocumentedimmigrants and support liberal immigration reform measures.
Acknowledgements: Please direct all correspondence to Benjamin Knoll, Department of
Political Science, 341 Schaeffer Hall, University of Iowa, Iowa City, Iowa 52242. The author
can be reached by email at [email protected]. Replication data are available from the
author upon request. Previous versions of this paper were presented at the 2008 Midwest
Political Science Association Conference in Chicago, IL and the 2008 Symposium of Religion
and Politics at Calvin College, Grand Rapids, MI. Many thanks to Rene Rocha of the University
of Iowa, David Campbell at the University of Notre Dame, and three anonymous reviewers for
their invaluable feedback, comments, and suggestions.
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INTRODUCTION
Immigration reform has emerged as one of the more salient political issues in recent years. At
the urging of President Bush, Congress attempted to pass sweeping immigration reform
legislation in both 2006 and 2007. Proposals ranged from a hard-line mass deportation ofall
undocumented immigrants to more comprehensive reform measures that would provide a path
to citizenship for those currently in the United States. These congressional debates provoked
heated and passionate discussion among the public which ultimately prevented representatives
from being able to reach a consensus on the issue, dooming the various reform proposals.
While several valuable studies investigating the determinants of attitudes toward immigration
policy have been published recently (see Citrin et al 1997; Hood and Morris 1998; Hood, Morris,
and Shirkey 1997, e.g.), religion as a key explanatory variable in these studies has been either
marginalized or ignored. There are important reasons, however, to predict that religion is
important to understanding immigration attitudes. Some of the more forceful and vocal
opposition to hard-line immigration measures has recently come from the leaders of various
American religious organizations. It has long been customary for religious leaders to take public
stands on moral issues like abortion and homosexual marriage. The involvement of these same
leaders and organizations in the immigration issue, however, has left observers and
commentators speculating as to whether or not immigration now qualifies as a moral issue as
well. The purpose of this study, therefore, is to address the virtual absence of religion in the
literature on immigration attitudes and investigate why and how religion might play a substantive
role in the formation of attitudes regarding immigration reform policy.
RELIGION AND POLITICS
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Research has previously shown that at the most basic level, an individual s religious beliefs
can play an important role in shaping ones core values and worldviews. In turn, these can
affect political ideology and preferences (Feldman 1988). Welch and Leege (1988), for instance,
demonstrate that an individuals perception of the nature of God influences ones opinions on
various matters of public policy. Bolce and de Maio (1999) show that ones level of affect
toward evangelicals exerts an independent effect on ones partisan preferences. Along the same
lines, Kohut et al. (2000), Layman (2001), Leege et al. (2002), and Olson and Green (2006) all
provide evidence that religious factors are becoming decisive determinants of partisan
preferences in the United States. These same determinants have also shown to be significant in
studies investigating both political participation (Miller and Shanks 1996) as well as citizen
activism (Verba, Schlozman, and Brady 1995). Furthermore, religion has also been shown to
strongly affect entire U.S. presidential elections (Campbell 2007; Green 2007; Green, Wilcox
and Rozell, 2006; Guth et al. 2006).
Other scholars have investigated the effect of religion on individual attitudes toward various
moral public policy issues. These issues have been further classified as dealing with either 1)
social-justice issues or 2) matters of personal morality (see Guth et al. 1997). Concerning
personal morality issues, studies have shown that religious conservatism and attitudes about
doctrinal orthodoxy are significant predictors of attitudes toward abortion (Leege 1983, e.g.),
homosexual marriage (Wood and Bartkowski 2004, e.g.) and euthanasia (Hamil-Luker and
Smith 1998). Research has also extended these findings into broader social-justice morality
issues and shown that attitudes toward the environment (Guth et al. 1995), the economy (Barker
and Carman 2000), and even the Israel/Middle East conflict (Mayer 2004) have all been
influenced by individual religious beliefs as well.
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The current study seeks to contribute to this area of the literature. With the involvement of
religious elites in the public debate, as will be described in more detail, immigration may very
well now be classified as another social-justice morality issue, subject to individual religious
influences. What follows is a broad examination of how religion might exert this effect on
immigration policy attitudes.
ETHNORELIGIOUS DETERMINANTS OF IMMIGRATION ATTITUDES
The ethnoreligious perspective (Green 2007) is one lens through which the influence of
religion on individual attitudes can be understood. This theoretical perspective views particular
religious tradition as a key factor in the theoretical link between religion and individual attitudes.
If this view is accurate, religious tradition membership should be an important independent
variable that shapes policy attitudes. Indeed, Kellstedt and Green (1993) argue that there are
intrinsic differences in belief, practice, and commitment, even for individuals with minimal
religiosity. Thus, [one] would expect denominational preference to influence political attitudes
and behavior (55). Given that the religious affiliation of many Americans is now determined by
deliberate choice rather than early socialization (Green and Guth 1993), religious tradition
affiliation is even more likely to be associated with political policy preferences. Wald, Owen,
and Hill (1988) support this perspective by arguing that the ideology of a particular church
affects the individual political ideologies of its members (see also Jelen 1993).
One would thus expect particular religious tradition to make a difference on ones public
policy preferences, including immigration policy. One process by which this may occur is
through elite cues and direction from religious leaders on the matter. Several studies have
investigated the effect of the behavior of religious clergy on parishioner political attitudes and
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behavior. Djupe and Grant (2001), for instance, find that individual religiosity can lead to more
political participation not only through learning civic skills in ones church but also by being
specifically recruited by church leaders to engage in political purposes. Djupe and Gilbert (2002)
explore the nature of public political statements by clergy as well as their personal motivations
for making such statements (see also Djupe and Gilbert 2003 and Smidt 2004). More pertinent to
our current investigation, Campbell and Monson (2003) follow Zaller (1992) and demonstrate
that church members, specifically Latter-day Saints, adopt the policy preferences of their leaders
when there is consensus from those leaders on a particular issue.
It is thus possible that members of religious traditions and denominations whose leaders
officially and/or publicly endorse a certain type of immigration reform should be more likely to
support those same reform policies. An in-depth investigation was therefore conducted on public
statements regarding immigration by American religious elites. This investigation revealed that
the leaders of several major religious traditions have officially come out in support of liberal
immigration reform measures, specifically including an eventual path to citizenship for
undocumented immigrants. Consider the following examples:
Roman Catholic Church. The Catholic Church has taken perhaps the strongest stand on
immigration reform measures. The U.S. Conference of Catholic Bishops made an official
announcement in 2000 (as reported on their website):We bishops commit ourselves and all the
members of our church communities to continue the work of advocacy for laws that respect the
human rights of immigrants and preserve the unity of the immigrant family....We join with others
of good will in a call for legalization opportunities for the maximum number of undocumented
persons, particularly those who have built equities and otherwise contributed to their
communities (United States Conference of Catholic Bishops 2002). Furthermore, in 2006
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Cardinal Roger Mahony publicly denounced a punitive House immigration bill, HR4437, and
instructed the priests of the parishes under his jurisdiction to disobey the law were it to become
enacted (Pomfret 2006). Later that fall, the U.S. Conference of Catholic Bishops sent a letter to
President Bush urging him to veto the Secure Fence Act (United States Conference of Catholic
Bishops 2006), which Congress passed after failing to agree on an immigration reform
compromise.
Evangelical Protestants. Richard Land, head of the Ethics and Religious Liberty
Commission of the Southern Baptist Convention, announced in April of 2006 that although we
have an obligation to support the government and the governments laws for conscience [sic]
sake (Romans 13:7) As citizens of the Lords heavenly Kingdom and members of local
colonies of that Kingdom (congregations of Christians), we also have a divine mandate to act
redemptively and compassionately toward those who are in need (Land 2006). He went on to
endorse a guest-worker program for the undocumented immigrants currently in the United States
with an option for earned citizenship at the end of a four-year period.
Mainline Protestants. The website of the Episcopalian Migration Ministries includes a
statement from the Presiding Bishop: To make enforcement a central provision of our
immigration policy not only fails to honor our historic tradition of offering refuge to the
oppressed, but also denies the call of Christ to welcome the stranger as if we were receiving Him
as our guest (Griswold 2006).A joint statement of the head of the Evangelical Lutheran Church
in America and Lutheran Immigration and Refugee Service supports a plan to provide a path to
permanence for individuals currently residing and working in the United States as well as their
families (Evangelical Lutheran Church in America 2007). The websites of the United Methodist
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Church (Gilbert 2007) and the Presbyterian Church (USA) (Presbyterian Church (USA) Office
of Immigration Issues 2006) have similar policy statements.
As can be seen, there appears to be a general consensus among elites from dominant
American religious traditions favoring some form of earned legalization program. This
consensus involves elites representing nearly all major categories of religious traditions,
including both Evangelical and Mainline Protestants, whose membership makes up more than
seventy percent of the American population (a notable exception being the Black Protestant
tradition).1
If the ethnoreligious elite cues theory is valid, we should expect that membership in
these various religious traditions, the leaders of which have taken public stands in favor of liberal
immigration reform policies, should translate into support for comprehensive immigration
reform policies as well. This results in our first hypothesis:
H1: Mainline Protestants, Evangelical Protestants, and Catholics are more likely to
support liberal immigration reform policies than those of other affiliations or those with
no religious affiliation.
RELIGIOUS RESTRUCTURALISM DETERMINANTS OF IMMIGRATION ATTITUDES
The religious restructuralism perspective is a different lens through which religion could
affect immigration policy attitudes. In contrast to the ethnoreligious perspective, this view
predicts that individual religious commitment and behavior, not necessarily religious tradition,
are the more accurate mechanisms of the influence of religion on political behavior and attitudes
(Green 2007). Welch and Leege (1988), for example, provide evidence for this explanation in
showing that devotional style, including frequency of worship service attendance among
Catholics, is a significant predictor of attitudes toward a number of public policy issues and
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political ideology. Wuthrow (1988) and Hunter (1991) both argue that there is a separation in
contemporary American religious behavior between traditionalists and modernists and that
traditionalists are more faithful in the normative religious practices, such as church attendance
and worship. Ammerman (1997) further argues that individual religious tradition has lost much
of its explanatory power, as Americans now move freely among the different denominations and
switch affiliations often throughout their lives. The behavioral view has also been supported by
Layman (1997) who argues that the distinction between more or less religious behaviors is just
as important as the distinction of denominational affiliation in explaining how faith is connected
to voting behavior. More recently, Green (2007) demonstrates that individual religious behavior
had more of an impact on vote choice in the 2004 presidential election than individual religious
tradition.
The previous section explored the possibility that individual religious affiliation might be a
significant independent determinant of attitudes toward immigration policy. It was established
that a majority of the leaders of the major religious traditions in the United States have publicly
supported liberal immigration reform in one form or another, often citing Biblical admonitions to
care for those in need and to welcome the strangeramong us. Given the fact that a majority of
Americans do not support liberal immigration reform measures, it leads to the possibility that the
explanation must take into account the religious behavioral level of individuals within those
denominations.
Those who attend worship services more frequently are also likely to be those who hold
deeper religious convictions2 (see Lee 2002, e.g.) and thus are also more likely to value the
directions and endorsements of their churchs leaders. These individuals may also be more likely
to follow elite cues (Zaller 1992) and internalize the policy positions of their churchs leaders
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when they make public pronouncements on immigration reform. This would result in the
adoption of more liberal immigration policy preferences. This theoretical prediction results in the
second hypothesis:
H2: Mainline Protestants, Evangelical Protestants, and Catholics who attend religious
services more frequently are more likely to support liberal immigration reform policies
than those who attend less frequently.
RELIGIOUS MARGINALIZATION DETERMINANTS OF IMMIGRATION ATTITUDES
An alternative theoretical link between religion and immigration attitudes is derived from the
religious marginalization perspective. This view hypothesizes that religious minority groups
have empathy for other minority groups and are thus more supportive of minority policies
(Allport 1979; Betz 1994). This is because groups that have been marginalized by society
through political or social discrimination feel a sense of shared experience with other
marginalized groups. This theory is supported by Fetzer (1998, 2000) who applies it specifically
to religion and ethnicity. He shows that in the United States, France, and Germany, members of
minority religions are more likely to support pro-immigrant governmental policies.
The minority marginalization perspective could also theoretically extend to American
attitudes toward immigration reform. Individuals affiliating with minority religions, who have
often been subject to both direct and indirect religious discrimination (both historically and
contemporarily), may be more supportive of liberal immigration policies. For the purposes of
this study, minority religions are defined as any religion with membership of less than five
percent of the United States population. These include Jews, Latter-day Saints, and other
which includes Hinduism, Buddhism, Pagan, Jehovahs Witnesses, Seventh-Day Adventist, and
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others.3
It is important to note that the leaders of many of these minority religions have nottaken
official public stands on immigration reform legislation, and thus no predictions can be made as
far as elite cues and the religious restructuralism theories are concerned. Instead, members of
these religions may be more supportive of liberal immigration policies out of a feeling of shared
marginalization with undocumented immigrants.
The Jewish tradition, for example, represents one such minority religious group. The
American Jewish Committee has routinely and consistently taken public stands in support of
liberal immigration reform measures. Their website states that [a]ccording to Jewish tradition,
strangers are to be welcomed and valued, as we were once strangers in the land of Egypt
(American Jewish Committee 2002). Also, Gideon Aranoff, president and CEO of the Hebrew
Immigrant Aid Society, has expressed support for comprehensive immigration reform and said
that the same anti-immigrant arguments being made today have traditionally been used against
Jews as well (Aranoff 2006). Furthermore, many LDS faithful today have served proselyting
missions during which they are often socially marginalized by the communities that they serve
in. As American citizens, they are also often marginalized by anti-Mormon sentiments that may
exist in their own communities or as reported in the national media. For instance, a recent Pew
survey found that nearly a third of Americans have an unfavorable view of Mormons and that
25% would be less likely to vote for a Mormon presidential candidate (Keeter and Smith 2007).
It follows that the marginalization hypothesis could lead members of these and other
minority faiths to be more likely to espouse higher levels of support for undocumented
immigrants. This then leads to the third hypothesis:
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H3: Members of minority religions, specifically Jews, Latter-day Saints, andother,
are more likely to support liberal immigration reform policies than those of other
religious affiliations.
DATA, RESEARCH DESIGN, AND METHODOLOGY
To test the effect of religion on immigration policy attitudes, this study conducts a
multivariate analysis of data from the 2006 Immigration Survey carried out by the Pew
Research Center and Pew Hispanic Center. This survey was conducted from February 8th
through March 7th, 2006 (see Table 1 for more information).
[ Table 1 about here ]
Dependent Variable. The survey asks respondents a series of three descriptive questions
which allow for a more nuanced view of the respondents immigration reform preferences:
1. Should illegal immigrants be required to go home, or should they be granted some kindof legal status that allows them to stay here?
a) If the respondent answers required to go home they are then asked: Should it bepossible for some illegal immigrants to remain in the U.S. under a temporary
worker program under the condition that they would eventually go home, or dont
you think so?
b) If the respondent answers granted some kind of legal status they are then asked:Should they be allowed to stay only as temporary workers who must eventually
return to their home countries, or should it be possible for them to stay in the U.S.
permanently?
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From these responses, a three-level ordinal variable was created, assuming that the reform
measures could be conceptualized as being more or less liberal, mass deportation being least
liberal and earned legalization being most liberal.
0 - Respondent favors simple deportation (answered required to go home in
question 1 and dont think so to question 1a)
1 - Respondent favors a guest-worker program (answered required to go home in
question 1 and temporary worker program in question 1a; answered granted some
kind of legal status in question 1 and temporary worker program eventually
return in question 1a)
4
2 - Respondent favors an earned legalization (liberal/comprehensive) program
(answered granted some kind of legal status in question 1 and possible for them to
stay in the U.S. permanently in question 1b)
After dropping the missing values, which account for about 11% of the sample,
approximately 27% of the respondents favored mass deportation, 33% favored a guest-worker
program, and 40% favored earned legalization (see Table 1).
Independent Variables. The survey also includes measures of individual religious tradition
as well as frequency of worship attendance. The first hypothesis predicts that individual religious
tradition matters, and that Catholics, Mainline Protestants, and Evangelical Protestants should be
are more likely to report liberal immigration policy preferences. The second hypothesis predicts
that tradition matters, but it dependent upon frequency of worship service attendance; Catholics
and Protestants who attend more often should be more likely to support liberal immigration
reform measures. The third hypothesis predicts that those who affiliate with minority religions
will also be more likely to embrace more liberal immigration policy preferences.
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The worship service attendance variable for H2 is a six-point ordinal variable (coded 1-6)
ranging from never attending services to attending more than once per week. The religious
tradition variables are dummy variables which indicate that the respondent claimed affiliation
either as a Protestant, Roman Catholic, Jew, Latter-day Saint, or other (which, when asked for
further specificity, included Hindus, Buddhists, Pagans, Jehovahs Witnesses, and Seventh-Day
Adventist, among others), (see Table 1). The Pew survey unfortunately did not separate out the
Protestant category into the commonly recognized Mainline/Evangelical/Black Protestant
divisions, so proxy variables were created for each by interacting the Protestant category with
born-again (for Evangelical Protestant) and also black race (for Black Protestant).
5
Each
major religious tradition variable was then interacted with the frequency of worship service
attendance and included in the model to test H2, the religious restructuralism hypothesis.
Control Variables. The statistical analysis includes a number of control variables derived
from other studies investigating the determinants of attitudes toward immigration.
Several socioeconomic variables are included as standard controls, but many have shown to
be significant independent determinants in previous studies. For example, it has been
demonstrated that women (Hughes and Tuch 2003), younger individuals (Wilson 1996), and
those with higher levels of education (Espenshade and Calhoun 1993; Hoskin and Mishler 1983)
are more likely to view immigrants more positively. Also, as immigration is very much a racially
charged issue, dummy variables for Hispanic, African-American, Asian, and mixed racial
status are included. Two ordinal variables are included measuring both partisanship and
ideology. It is anticipated that due to the historical and contemporary emphasis that the
Democratic Party has placed on minority rights, liberals and Democrats will be more likely to
support liberal immigration reform measures (Hero and Tolbert 1995; Swain 1995).
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A dummy variable is also included which measures whether or not the respondents specify
that they are not citizens of the United States. It is anticipated that these non-citizens are more
likely to support liberal immigration measures as they themselves would hope to benefit from
such policies. This variable is also interacted with the Hispanic ethnicity variable to examine the
attitudes of Hispanic non-citizens as well as non-citizens of other ethnicities.
The economic competition hypothesis (Espenshade and Calhoun 1993; Hood, Morris, and
Shirky 1997; Starr and Roberts 1982) posits that those with lower incomes, those who perceive
the economy negatively, and those concerned with protecting native jobs will be less likely to
support liberal immigration reform measures because it could increase competition for low-
income jobs and opportunities for employment. Variables are therefore included representing
total family income, membership in labor unions, and perception of both personal and national
economic conditions.
Four additional controls are included to test and control for the racial threat and social
contact hypotheses. The racial threat hypothesis (Giles and Buckner 1993; Hood and Morris
1998; Meier and Stuart 1991) predicts that higher levels of racial diversity will lead to increased
inter-racial tension and animosity. The social contact theory (Oliver and Wong 2003; Welch et
al. 2001), on the other hand, predicts that increased inter-group contact exerts the opposite effect
and that more contact leads to increased levels of familiarity and inter-group toleration. The
percent foreign-born population in the respondents county (2000 census) will be included in the
model, as well as other indicators included in the survey of inter-group interaction. Respondents
were asked how often they come into contact with those who speak little or no English, how
many recent immigrants they perceive to live in their area, and whether or not they have friends
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or relatives who are recent immigrants.6
These questions are able to provide a more nuanced test
of actual inter-group interaction and affinity towards immigrants.
Finally, a variable is included indicating whether or not the respondent lives in a U.S.-
Mexico border state, namely California, Arizona, New Mexico, Texas, as immigration attitudes
are likely to be different for those living along the border and experiencing the effects of
undocumented immigration first-hand on a daily basis.
Method and Interpretation. The level of analysis is the individual survey respondent.
Because of the nature of the dependent variable, the data will be analyzed using a generalized
ordered logit estimator
7
(Williams 2006), weighted to account for the over-sampling of certain
geographic areas in the survey (see Table 1). Standard errors are also clustered by geographic
region due to the possibility that unobserved effects might create correlation among those who
live in the same major metropolitan area. Coefficients produced from the generalized ordered
logit model are interpreted the same as binary logit coefficients where the categories of the
dependent variable have been collapsed into two categories. The coefficients for Models 1 and 3
are thus the likelihood of preferring a guest-worker or earned citizenship policy over immediate
deportation, whereas the coefficients reported in Models 2 and 4 indicate the likelihood of
indicating a preference for earned citizenship over immediate deportation or a guest-worker
program. Forbrevitys sake in the discussion section, a positive coefficient in either category
will sometimes be referred to as more liberal immigration policy preferences. Finally, the
predicted probabilities of each variable are also reported, which represent the probability of
supporting a guest-worker or legalization proposal over an immediate deportation option
(Models 1 and 3) or for supporting an eventual legalization policy over a guest-worker or
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immediate deportation policy (Models 2 and 4), as the corresponding variables move from their
minimum to maximum values, holding all other variables constant at their mean.
ANALYSIS AND DISCUSSION
[ Table 2 about here ]
Table 2 indicates the results of the multivariate analyses on the effect of religion on
immigration preferences.8 Considering H1, the ethnoreligious hypothesis, Model 2 indicates that
Mainline Protestants, Evangelical Protestants, and Catholics are neither more nor less likely to
support an earned legalization or guest-worker option over a mass deportation, although they are
less likely to support an earned legalization option over the other two options.9
While these
results appear contrary to initial predictions, it should be kept in mind that because these
variables are also interacted with frequency of church attendance in the model, the coefficients
are interpretable only when the church attendance is zero. Substantively, this indicates only that
Protestants and Catholics who never attend worship services are less likely to have liberal
immigration policy preferences. Indeed, Models 1 and 2 indicate that born-again Protestants and
Catholics who attend religious services more frequently are more likely to report more liberal
immigration policy preferences. This partly confirms H2 and adds support to the idea that those
belonging to traditions whose leaders have publicly endorsed more liberal immigration policies
are more likely to internalize those preferences if they have higher degrees of religious
commitment. It should be noted, however, that the coefficients for Mainline Protestants are
insignificant, indicating that H2 holds for some traditions but not for others.
Model 1 also shows that black Protestants who frequently attend services are significantly
more likely to support an immediate deportation policy option over either a guest-worker or
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earned legalization option, although they are ambivalent toward an earned citizenship option in
Model 2. This may correspond with the absence of official public stances on the issue by
religious elites from that tradition. This may also be attributable to inter-racial competition
between the African-American and Latino communities over zero-sum economic resources like
jobs (see Meier, et al. 2004).
Finally, there appears to be mixed support for H3,the minority marginalization hypothesis, as
Jews and Latter-day Saints are more likely to favor a guest-worker or earned legalization option
over immediate deportation. Model 2 also demonstrates that Jews are less likely to profess
preferences for an earned legalization program.
A high degree of caution should be exercised with these results, however, as a test for
multicollinearity reveals severe problems with these models as estimated. There is an
unacceptable amount of collinearity between the various religion variables, which calls the
integrity of these results into question. Indeed, the mean Variance Inflation Factor score of these
key independent variables is 22.99 with a range from 1.02 to 52.5.10
Consequently, Models 3 and 4 are more parsimonious and exclude the variables responsible
for the severe multicollinearity in Models 1 and 2. These models retain frequency of church
attendance and minority religious tradition membership, which still allows for a general test of
both H2 and H3 without the ambiguity created by multicollinearity in Models 1 and 2. The
remaining discussion will focus on Models 3 and 4 as these results are substantially more
reliable.
The coefficients for religious service attendance in Models 3 and 4 are both positive and
significant, indicating again that those who attend services more often are more likely to indicate
increasingly liberal immigration policy preferences. Furthermore, all else being equal, the
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likelihood of supporting a guest-worker or legalization proposal over an immediate deportation
option and for supporting an eventual legalization policy over a guest-worker or immediate
deportation policy increases by 7.3% and 5.2%, respectively, as individuals move from never
attending worship services to attending more than once per week. While this is not an
overwhelming magnitude, it is comparable to the average size of the effect of other important
demographic determinants such as education (6.1%) or age (10.1%).
Consistent with the predictions of the minority marginalization hypothesis, Jews are
significantly more likely to support increasingly liberal immigration policy preferences. Latter-
day Saints are also more likely to favor an earned legalization program over alternative
immigration proposals, although no more or less likely to disfavor immediate deportation
(although the variable does approach significance in a positive direction, p=0.121). It should be
kept in mind, however, that in addition to the marginalization hypothesis, these results for Latter-
day Saints are also likely at least partly attributable to the affinity that many LDS faithful
develop toward Latinos as a result of two-year mission experiences in Central and South
American countries, as well as to Latino immigrants in the United States. A calculation of the
predicted probabilities reveals that, holding all other variables constant at their mean values,
Jews are 13.8% more likely, on average, to support increasingly liberal immigration policies.
Latter-day Saints, for their part, are an average of 10.1% more likely to report more liberal
preferences.
The effect of minority religion membership on immigration policy attitudes is even more
notable when considering that its combined effect is outweighed only by ideology (which affects
immigration attitudes by an average probability of 30% as individuals move from being very
conservative to very liberal), the amount of foreign-born individuals living in ones county
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(22.8%), and Hispanic ethnicity (Hispanic non-citizens 27.4%, Hispanic citizens 17.5%). Being a
Jew or Latter-day Saint has a higher impact on the difference in ones immigration policy
preferences than other well-known determinants such as education (6.1%) and gender (3.1%).
The effect is also higher than that of contextual determinants such as contact with non-English
speakers (7.3%) or having friends who are immigrants (8.8%).
CONTROL VARIABLES
The socioeconomic control variables in Models 3 and 4 reveal results in the expected
direction. As presupposed, those with higher levels of education, younger individuals, and
females are significantly more likely to support liberal immigration policies, as are both
Hispanics and non-citizen Hispanics. The interaction term gives the interpretation that non-
Hispanic non-citizens are neither more nor less likely to have a different preferences either way.
Additionally, liberals and Democrats are more likely to support measures to provide for a way
for undocumented immigrants to remain permanently in the country.11
The economic threat hypothesis receives support from these findings. Members of labor
unions and those who perceive both their own and the national economic situation poorly are less
likely to be supportive of liberal immigration reform measures. Family income does not achieve
statistical significance. Also, contrary to conventional wisdom, it appears that living in a border
state appears to have no effect on ones immigration policy attitudes when controlling for other
factors.
Finally, Branton and Jones (2005) argue that the inter-racial pacifying effects of the social
contact hypothesis come into play only when the contact is between individuals of similar
socioeconomic status. Their conclusion is supported by these results which show that those who
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have friends (likely to be of similar socioeconomic status) that are immigrants are more likely to
support liberal immigration reform measures while those who perceive themselves as living in
areas with higher amounts of recent immigrants and have frequent contact with non-English
speakers are less likely to support liberal immigration measures. These findings are tempered,
however, by the finding that the percent foreign-born in ones county (holding these other
variables constant), increases ones likelihood for supporting an earned legalization policy,
which provides more general support for the social contact hypothesis. See Oliver and Wong
(2003) for a further discussion of the sometimes conflicting effect of various measures of inter-
racial contact in predicting racial attitudes.
ALTERNATIVE VIEWS CONSIDERED
The most obvious objection presented by these conclusions is that immigration policy
attitudes are indeed influenced by religious factors, but not through the elite cues mechanism as
previously developed. One could argue that the fact that a particular religious organization
publishes an official policy endorsement on its website does not guarantee that such
endorsements are echoed by individual congregational leaders and thus it is highly unlikely that
the average parishioner is even aware of his or her churchs stand on immigration policy.
In response, it is admitted that the empirical results presented in this paper do not
conclusively prove a causal mechanism between elite cues and parishioner attitudes. Even
though we have herein demonstrated with confidence that religion exerts an independent effect
on immigration preferences, the argument for elite cues presented in this paper is merely implied
by these results.
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It could alternatively be argued that religious individuals may be more inclined to support
liberal immigration reform measures because they are simply more likely to be attempting to live
the Judeo-Christian value which teaches to love thy neighbor. While such a theoretical
mechanism is indeed possible, it is almost impossible to test empirically given the data and
methods employed in this particular study. Such an enterprise would require making several
assumptions about the appropriate political application of religious doctrine. Does welcoming
the stranger among us mean that the government should promote open borders, a guest-worker
program, or a path to citizenship? It could legitimately be argued that loving ones neighbor
includes encouraging him or her to be honorable in obeying immigration laws and procedures.
Objective analysts, however, are in no position to interpret religious doctrine for the individual
church member and/or toprescribe the correct policy position that should be taken.
It is thus argued that the elite cues mechanism discussed in this study, support for which is
implied, may be more objectively reliable because the official policy positions that religious
organizations have endorsed do not require any subjective interpretation on the part of the
analyst. Further research is certainly called for to illuminate further the causal relationship
between religious affiliation, level of religiosity, and immigration policy preferences.
CONCLUSION
This study has explored immigration reform as a new moral social-justice issue on which
American religious elites and organizations take public stances. It has been argued that religion
is a key independent variable necessary for understanding more comprehensively the
determinants of attitudes toward immigration policy. After discussing three distinct theoretical
frameworks through which religion may impact immigration attitudes (ethnoreligious, religious
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restructuralism, and minority marginalization), quantitative evidence has been presented which
demonstrates that those who attend religious services more frequently have a greater likelihood
of possessing liberal immigration policy preferences. Members of minority religions, notably
Jews and Latter-day Saints, are also more likely to empathize with the plight of undocumented
immigrants and support liberal immigration reform measures.
One of the implications of this study for the field of religion and politics is that immigration
should be included among the moral issues12 typically analyzed and discussed by researchers.
Another is that there is now further evidence for the religious restructuralism theoretical
framework and support for the argument that religious elites may exert an impact upon American
public policy preferences. Furthermore, the results of this study provide support for the minority
marginalization theory which has not received a great deal of attention in the literature on either
religion and politics or race and politics. Lastly, this study provides evidence for the conclusion
that, contrary to conventional wisdom, individual religiosity can sometimes lead to more liberal
policy preferences. Religion and conservative public policies apparently do not always go hand
in hand.
For researchers studying the determinants of immigration policy preferences, and race and
politics more generally, the results of this study indicate that religious factors exert an
independent and significant effect on public policy opinions toward immigration reform. This
implies that religious variables are required, either as independent or control variables, in any
analysis of the determinants of attitudes on immigration policy or race and ethnicity. At the very
least, such studies should include control variables for frequency of worship attendance, which is
often available in public opinion surveys, and minority religion membership, if not specifically
Judaism and Latter-day Saints.
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Perhaps the most salient lesson learned from this study is that religion not only exerts an
independent effect on individual immigration policy attitudes, but that the effect is as strong as
other traditional determinants of immigration attitudes. Indeed, these results demonstrate that the
effect of religion is comparable in magnitude to other significant determinants of immigration
attitudes such as socioeconomic characteristics, economic perceptions, and racial/ethnic context.
It is not unreasonable to conclude that religion causes individuals to take into consideration
undocumented immigrants when they ask themselves the Biblical query: And who is my
neighbor?
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Table 1. DESCRIPTIVE STATISTICS OF CHURCH ATTENDANCE AND RELIGIOUS
AFFILIATION
Frequency of Church
Attendance Religious Tradition
Immigration Reform
Preferences
N
Weighted
% N
Weighted
% N
Weighted
%
Never 670 12.1% Protestant 3,044 51.8% Deport all 1,422 27.3%
Seldom 865 14.9%
Roman
Catholic 1,583 28.1% Guest worker 1,813 32.9%
Few times a
year 1,094 18.7% Jewish 135 1.9%
Earned
legalization 2,076 39.8%
Once or twicea month 905 15.7% Mormon 126 2.3%
Dontknow/refused 692
Once a week 1,578 25.9%
Orthodox
Greek/Russian 40 0.7%
More than
once a week 750 12.6% Islam/Muslim 35 0.7%
Dontknow/refused 141 Other 140 2.4%
No religion /
atheist 701 12.0%
Dontknow/refused 199
Data derived from the 2006 Immigration Survey carried out by the Pew Research Centerfor The People & The Press,
conducted February 8March 7, 2006. N=6,003. The survey over-sampled metropolitan areas with higher Latino and
immigrant populations; Chicago, Las Vegas, Phoenix, Raleigh-Durham, and Washington, D.C. account for two-thirds of
the responses. Percentages are weighted to account for this over-sampling and exclude the dont know/refused category.
The Pew Research Center bears no responsibility for the interpretations presented or conclusions reached in this study.
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Table 2. RESULTS OF MULTIVARIATE ANALYSES OF DETERMINANTS OF
IMMIGRATION ATTITUDES
MODEL 1
R prefers
guest-worker /
legalization over
deportation
MODEL 2
R prefers
legalization over
guest-worker /
deportation
MODEL 3
R prefers
guest-worker /
legalization over
deportation
MODEL 4
R prefers
legalization over
guest-worker /
deportation
Independent
Variable
B
(Std. Error)
Discrete
change
Min
Max
B
(Std. Error)
Discrete
change
Min
Max
B
(Std.
Error)
Discrete
change
Min
Max
B
(Std.
Error)Discrete
change
Min
Max
Constant0.722
(0.620)
0.006
(0.270)
0.165
(0.353)
-1.097
(0.315)
Frequency of
Church Attendance
-0.180
(0.129)-0.136
-0.140
(0.093)-0.158
0.082**
(0.027)
0.073 0.044**
(0.021)
0.052
Born-again
Christian
0.046
(0.199)0.007
0.046
(0.225)0.011
Protestant-0.579
(0.701)-0.097
-1.085**
(0.426)-0.220
Born-again *
Protestant
-0.403
(0.580)-0.065
-1.557**
(0.527)-0.300
Black * Protestant0.524
(0.680)0.071
-0.110
(0.484)-0.025
Roman Catholic -0.393(0.352) -0.063 -1.292***(0.290) -0.259
Jewish13.650***
(1.103)0.233
-14.652***
(1.230)-0.411
0.720**
(0.337)0.105
0.693**
(0.267)0.171
Latter-day Saints1.440**
(0.483)0.140
0.271
(0.449)0.063
0.499
(0.322)0.078
0.502**
(0.186)0.124
Other religion0.593
(0.547)0.076
-0.172
(0.382)-0.038
0.223
(0.336)0.037
0.363
(0.273)0.089
Protestant *
Attendance
0.298
(0.192)0.183
0.172
(0.144)0.248
Born-again *
Prot. * Attendance
0.270*
(0.143)0.184
0.249*
(0.136)0.354
Black * Protestant *
Attendance
-0.197*
(0.116)-0.234
-0.078
(0.120)-0.098
Roman Catholic *
Attendance
0.248**
(0.096)0.169
0.264**
(0.104)0.376
Controls
Education0.034
(0.024)0.032
0.046
(0.035)0.062
0.058**
(0.023)0.062
0.041**
(0.020)0.059
Female0.137*
(0.075)0.021
0.131
(0.092)0.030
0.152***
(0.045)0.027
0.146*
(0.095)0.035
Age -0.003 -0.039 -0.009** -0.149 -0.002 -0.035 -0.009** -0.166
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(0.003) (0.004) (0.003) (0.003)
Hispanic1.123***
(0.126)0.132
0.806***
(0.158)0.193
1.151***
(0.093)0.160
0.770***
(0.148)0.189
Black0.402
(0.268)0.056
0.710***
(0.221)0.169
0.125
(0.143)0.022
0.231**
(0.086)0.056
Asian0.629**
(0.289)
0.079-0.404
(0.384)
-0.0850.091
(0.271)
0.016-0.526*
(0.282)
-0.117
Mixed ethnicity0.140
(0.171)0.021
0.241**
(0.117)0.056
0.097
(0.162)0.017
0.311**
(0.146)0.076
Non-citizen0.258
(0.590)0.037
0.074
(0.779)0.017
0.349
(0.354)0.057
0.064
(0.516)0.015
Hispanic * non-
citizen
1.533
(1.028)0.150
1.358
(0.839)0.327
1.535*
(0.945)0.180
1.564**
(0.628)0.367
Republican0.017
(0.088)0.003
-0.075
(0.163)-0.017
-0.060
(0.082)-0.011
-0.163
(0.128)-0.039
Democrat0.123*
(0.071)0.019
0.110
(0.099)0.025
0.165***
(0.051)0.029
0.143**
(0.072)0.034
Ideology (liberal +)0.293***
(0.054)0.176
0.337***
(0.072)0.301
0.296***
(0.058)0.206
0.419***
(0.081)0.385
Family income -0.022(0.026) -0.027 -0.049(0.031) -0.089 -0.020(0.021) -0.029 -0.023(0.034) -0.044
Labor union-0.264***
(0.061)-0.043
-0.297**
(0.129)-0.064
-0.232**
(0.100)-0.043
-
0.304***
(0.092)
-0.070
National economic
perception (better +)
0.252***
(0.057)0.111
0.146***
(0.036)0.100
0.249***
(0.072)0.128
0.152**
(0.055)0.109
Personal economic
perception (better +)
0.146**
(0.062)0.067
0.186**
(0.073)0.125
0.122**
(0.050)0.065
0.141**
(0.065)0.100
Foreign-born in
county2000
1.738*
(0.899)0.118
2.897***
(1.070)0.346
1.491
(0.048)0.121
2.738***
(0.607)0.334
Border state0.215
(0.134)0.032
0.108
(0.101)0.025
0.113
(0.053)0.020
0.067
(0.085)0.016
Contact with non-Eng. Speakers
-0.179***(0.030)
-0.075 -0.076**(0.039)
-0.053
-
0.184***
(0.034)
-0.090 -0.076*(0.042)
-0.055
Friends who are
immigrants
0.423***
(0.084)0.061
0.440***
(0.073)0.102
0.406***
(0.992)0.069
0.440***
(0.052)0.106
Perceived
immigrants in area
-0.120*
(0.070)-0.053
-0.136**
(0.045)-0.094
-0.080**
(0.135)-0.042
-
0.110***
(0.033)
-0.079
Pseudo R2 0.0877 0.0813
N 3,511 4,188
* p 0.10, ** p 0.05, *** p 0.001
Models estimated via generalized ordered logit estimators, using both weighted values and clustered standard errors by
geographic region. Robust standard errors are also used to account for heteroskedasticity in the models. The discrete
change values indicate the change in probability of supporting each policy proposal as the corresponding variable
moves from its minimum to maximum value, holding all others constant.
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1Note: The statistics on religion and immigration attitudes cited in this study are derived from
the 2006 Pew Immigration Survey described in Table 1. Sampling weights are also employed
throughout to account for over-sampling of several metropolitan areas in the survey.
2 There are, of course, several other (and arguably superior) ways that individual religiosity can
be measured. Frequency of church attendance was unfortunately the only question asked in the
survey employed in this study to measure individual religious behavior. Mockabee, Monson, and
Grant (2001), however, provide evidence indicating that church attendance or scripture reading
are normally adequate proxy variables for religious commitment.3 Although qualifying by this criterion, Muslims and Greek/Russian Orthodox members will be
excluded from this study due to the shortage of respondents in the survey (see Table 1). Without
more respondents, any results would be largely idiosyncratic.
4 As a sensitivity test, alternative models were estimated using a four-point ordinal dependent
variable in which the two temporary guest-worker options were not combined as they are in
the 1 variable category. The coefficients of the key independent variables were not appreciably
altered in either significance or direction.
5These proxies are obviously imperfect, as not all Evangelical Protestants describe themselves as
born-again, nor do all black Protestants consider themselves Black Protestants. It is believed to
be the best option available, however, given the limitations of the data.
6 It should be noted that there is a possibility of endogeneity between individual contact with
non-English speakers, having friends who are immigrants, and immigration policy preferences.
Removing these variables from the models, however, does not appreciably alter the results of the
key independent variables in significance, direction, or magnitude.
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7The models were originally estimated with a standard ordinal logit method, but the models
failed a test of the ordinal logistic proportional odds assumption, resulting in the use of a
generalized ordinal logit estimator. As explained in Williams (2006), this method can estimate
models that are less restrictive than the proportional odds/parallel lines models but more
parsimonious and interpretable than those estimated by a non-ordinal method, such as
multinomial logistic regression.
8 Despite the relatively large size of the sample analyzed herein (N=6,003), many respondents
refused to answer several demographic questions regarding their income (N=728), partisanship
(N=370), ideology (N=363), or religion (N=199). Additionally, a full 692 respondents declined
to indicate their immigration policy preference. These missing cases all contributed to produce
the truncated N of 3,511 and 4,188 analyzed by these models.
9These results hold when excluding the church attendance variables from the model (results not
presented).
10 Despite this uncertainty, the presence of multicollinearity increases the magnitude of the
standard errors in the model, decreasing the likelihood of finding statistically significant results.
The fact that the key independent variables retained their significance is further evidence of the
strength of the results presented herein. Also, the severe multicollinearity would seem to account
for the unusually large and inconsistent coefficients of the Jewish religion variable in Models 1
and 2.
11
Because of the traditional correlation between religious service attendance and political
conservatism, Models 3 and 4 were re-estimated excluding partisanship and ideology. The results
produced similar results, with the key independent variables maintaining their significance and
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direction. The exception is church attendance losing significance and the other religion
variable gaining positive significance in Model 4.
12By concluding that immigration reform is a moral issue, it is not meant to imply that
immigration should be considered exclusively as a moral issue, as it obviously is an issue that
also has many cultural, economic, and social ramifications. It is also not implied that this study
has subjected the morality of the immigration issue to empirical evaluation. Rather, it is argued
that immigration should now be considered as a moral issue in that religious leaders have
begun to speak out publicly and frequently on the topic and that religion exerts an independent
and significant effect on immigration attitudes in the American public. This is similar to the
effect that religion exerts on attitudes toward more commonly-accepted moral issues such as
abortion and homosexual marriage.