Family structure as a predictive variable of juvenile delinquency has been studied for the last hundred years. This relationship originated due to societal belief that divorce was detrimental to adolescents. Due to the changing societal roles in the United States, family structure has been changing. More children are growing up in non-intact families, such as single-parent households, households with stepparents, cohabitating families, and households without a parent present. To study the effect family structure has on juvenile delinquency, researchers have utilized social control theory, differential association, self-control theory and general strain theory to conceptualize variables to explain why family structure influences delinquent behavior. A review of previous literature on this topic indicates that living in intact households, which are households with two biological parents who are married, have, on average, the lowest rates of delinquency. This thesis investigates the relationship between family structure and lifetime marijuana use among eighth and tenth grade adolescents in the United States through the use of secondary data analysis of Monitoring the Future Study, 2012. The results provide support for the relationship between family structure and lifetime marijuana use.

A popular belief in the exploding Pentecostal movement in the global South is the idea that if an individual has enough faith, God will bless them with financial prosperity. Although historically Pentecostalism has been identified as a religion of the poor, this study examines recent arguments that the current Pentecostal movement in Guatemala is a religion of the socially mobile middle and elite classes. Data from the Pew Forum on Religious and Public Life’s 2006 survey Spirit and Power: Survey of Pentecostals in Guatemala is used to conduct a logistic regression, in order to measure the effects of socioeconomic status on adherence to prosperity belief. Results suggest that, contrary to the current literature on Guatemalan Pentecostalism, prosperity belief is not necessarily concentrated among the upwardly mobile middle and upper classes, but rather is widely diffused across social strata, and in particular, among those that have lower levels of education. These findings have implications for the study of Pentecostalism in Guatemala and in the global South in general.