Investigations of the reception of textual objects have alternately emphasized demographically conditioned patterns of evaluation and taste, or the agency of viewers, readers, and listeners in constructing their own cultural interpretations. In the present article, we advance an empirical and formal analysis of the cultural reception of texts in which interpretations of the multiple dimensions on which a text may be evaluated are transmitted and modified within small groups of individuals in face-to-face contact. We contribute an approach in which the intersection of social structure, individual readings, and interactive group processes all may enter into readers’ interpretations of a novel. Our investigation focuses on a set of book clubs for which we collected data on group members’ pre- and post-discussion evaluations of a specific book, and the interpersonal influence networks that were formed during the groups’ discussions. We analyze these data with a multilevel model of individuals nested in groups, which allows us to address the effects of structure and group dynamics on cultural reception in a single analytic framework.

Scholars of religion have long known that women are more religious than men, but they disagree about the reasons underlying this difference. Risk preference theory suggests that gender gaps in religiosity are a consequence of men's greater propensity to take risks, and that irreligiosity is analogous to other high-risk behaviors typically associated with young men. Yet, research using risk preference theory has not effectively distinguished those who perceive a risk to irreligiousness from those who do not. In this article, we evaluate risk preference theory. We differentiate those who believe in an afterlife, who perceive a risk to irreligiousness, from nonbelievers who perceive no risk associated with the judgment after death. Using General Social Survey and World Values Survey data, multivariate models test the effects of gender and belief on religiousness. In most religions and nations the gender gap is larger for those who do not believe in an afterlife than for those who do, contradicting the predictions of risk preference theory. The results clearly demonstrate that the risk preference thesis is not a compelling explanation of women's greater average religiosity.

While the literature on framing has importantly expanded our understanding of frame creation and contests from an interpretive point of view, previous studies have largely neglected the structural contexts in which framing activities occur. In this study, we propose extending the framing approach by incorporating insights from the literature on sensemaking to examine how and when opportunities for meaning creation open up and how this affects subsequent discursive processes. Connecting framing and sensemaking better enables us to examine how structural factors prompt and bound discursive processes, affecting when and where frame contests emerge. We demonstrate the utility of this approach by examining changes in the discourse of globalization. Using qualitative and quantitative analyses of newspaper articles and corporate press releases, we trace the emergence of globalization discourse, its diffusion, and the increasing contention that surrounds it. Our findings show how and where globalization discourse emerged in response to greater U.S. involvement with the international economy, and how later frame contests over the meaning of globalization have depended on the interests of the actors involved.