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They saw moral and religious decline and opposed materialistic trends in US life. The movement was loose enough to attract people from different religious backgrounds often with fundamentalist views at odds with their official protestant institutions.\n\nThe movement was a reaction against social and cultural developments and changes in the law and politics. Roots lie in the Fundamentalist opposition to modernism, conservative distrust of the New Deal and the impact of the Cold War and fear of political movements advocating civil rights and social change. Inspiration came from charismatic evangelism.\n\nAlso influential was a swing of conservatism from Democrats to Republicans. In the so-called Sunbelt there were considerable changes of population growth and destabilising social change as Americans emigrated from dense, industrialised urban centres in the North and Northeast to the South and Southwest.\n\nThe federal government’s post–Second World War subsidisation of homeownership and the decentralisation of urban areas helped fuel the rise of the major urban areas such as Los Angeles, Phoenix, Houston, Dallas, Atlanta, and Raleigh–Durham. Further, complex patterns of de- and re-segregation facilitated by African American migration to Northern\n\nJust as racial tensions peaked in the 1960s and populations shifted from cities and the country to the suburbs, changes in the manufacturing and service sectors of the economy dramatically altered the ways Americans worked. These shifts led to changing roles for minorities and women in a labour force once dominated by white males. 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Though having roots in religious conservatism before the late 1970s the term refers to a loose network of religious groups and organisations emphasising family values, supporting supply side economics and anti-Communist foreign policy. They saw moral and religious decline and opposed materialistic trends in US life. The movement was loose enough to attract people from different religious backgrounds often with fundamentalist views at odds with their official protestant institutions.

The movement was a reaction against social and cultural developments and changes in the law and politics. Roots lie in the Fundamentalist opposition to modernism, conservative distrust of the New Deal and the impact of the Cold War and fear of political movements advocating civil rights and social change. Inspiration came from charismatic evangelism.

Also influential was a swing of conservatism from Democrats to Republicans. In the so-called Sunbelt there were considerable changes of population growth and destabilising social change as Americans emigrated from dense, industrialised urban centres in the North and Northeast to the South and Southwest.

The federal government’s post–Second World War subsidisation of homeownership and the decentralisation of urban areas helped fuel the rise of the major urban areas such as Los Angeles, Phoenix, Houston, Dallas, Atlanta, and Raleigh–Durham. Further, complex patterns of de- and re-segregation facilitated by African American migration to Northern

Just as racial tensions peaked in the 1960s and populations shifted from cities and the country to the suburbs, changes in the manufacturing and service sectors of the economy dramatically altered the ways Americans worked. These shifts led to changing roles for minorities and women in a labour force once dominated by white males. As a consequence of these demographic changes, domestic social concerns displaced previous worries about foreign communism. New issues concerning women’s roles in the domestic sphere and the labour force made many Americans uneasy.

Further concerns raised by the sexual revolution, the widespread availability of birth control, and countercultural movements of the 1960s seemed to undermine the very nature of the American family. Roe v Wade raised worries about abortions. Carter despite his Baptist background disappointed hopes for a moral reawakening.

The rise of federally unregulated cable and satellite television technologies created incentives for religious broadcasters to develop innovative uses of electronic and broadcast media. By the 1970s journalists and scholars had dubbed this new religious programming the ‘electronic church’ and its pioneering media personalities ‘televangelists’. Modern marketing techniques helped religious pressure groups who were exercised about legal changes and a general swing to the right with Reagan and concern about economic problems and Cold War issues encouraged pressure groups.

Explanations might balance and prioritise contextual factors such as social and economic change with the influence of key individuals and groups.

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