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Koropnichenko, Hanna. "Ancient Beliefs and Traditional Singing of Ukrainians: Gender Differentiation." Problems of music ethnology 16 (December 29, 2021): 52–64. http://dx.doi.org/10.31318/2522-4212.2021.16.249648.
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Gender differentiation in the Ukrainian song tradition is most consistently manifested in the ritual system, and partly – in the epic tradition and lyrical song tradition. The primary attention in the article is paid to the ritual sphere, first of all to the calendar cycle. The paper highlights in detail the traditional distribution of functions between men and women in pre-Christian rituals, during which, according to ancient ideas and beliefs, there was some contact between «that» (sacred) and «this» («profane») worlds.
Males, or more precisely, boys who were members of the so-called «parubotchi gromady» (young men communities) took an active part in the rites only once a year – at the beginning of the calendar-time cycle that is, in winter (in ancient times this happened in the spring) during the rituals of the yards circumambulation. The main purpose of these actions was to wish good for each family from the dead ancestors for the coming year (verbal magic), and in return, the ancestors received gifts – sacrificial food from representatives of the living world to appease them for the next year.
Women, as representatives of «this» world, maintained contact with otherworldly forces throughout the entire agrarian period from sowing to harvest, as well as in ceremonies associated with the birth of a child, a wedding, or escorting the deceased to the afterlife. In times of crisis in the development of nature and human life, they turned to their deceased ancestors for help. The magical instrument of this connection was the voice, which filled the ritual texts with specific ritual timbre-intonation.
The gender distribution in other genres of Ukrainian traditional song is somewhat different. Thus, if in the epic songs the prerogative belongs to men, then the lyric song system is characterized by the joint and almost equal participation of men and women. However, it should be noted that the performers of social songs were predominantly men, and women sang family lyric songs. But the most common was a mixed lineup of singing groups. Even more this property is inherent in the late layer of lyrical song performance.
The author also draws attention to the age aspect of the performance of ritual and non-ritual songs in the Ukrainian tradition
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Husnu, Shenel, and Biran E. Mertan. "The Roles of Traditional Gender Myths and Beliefs About Beating on Self-Reported Partner Violence." Journal of Interpersonal Violence 32, no. 24 (August 24, 2015): 3735–52. http://dx.doi.org/10.1177/0886260515600879.
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The aim of the current study was to investigate the roles of beliefs about beating, traditional gender myth endorsement, ambivalent sexism, and perceived partner violence in determining an individual’s own reported violence toward his or her partner. The sample consisted of 205 (117 women; 88 men) Turkish and Turkish Cypriot undergraduate students, aged between 16 and 29 years. Participants completed measures of beliefs about beating, traditional gender myth endorsement, and ambivalent sexism and rated the extent to which they experienced abusive behaviors from their partner as well as the extent to which they were themselves abusive to their partners. Results showed that positive beliefs about beating, endorsing traditional gender myths, and experiencing partner abuse were all predictive of self-reported abuse to one’s partner. Furthermore, the relationship between myth endorsement and self-abusive behavior was mediated by beliefs toward beating—only in men. Results are discussed in light of the traditional gender system evident in Turkish societal makeup.
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Stark, Leonard P. "Traditional gender role beliefs and individual outcomes: An exploratory analysis." Sex Roles 24, no. 9-10 (May 1991): 639–50. http://dx.doi.org/10.1007/bf00288419.
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Woerner, Jacqueline, and Antonia Abbey. "Positive Feelings After Casual Sex: The Role of Gender and Traditional Gender-Role Beliefs." Journal of Sex Research 54, no. 6 (August 2, 2016): 717–27. http://dx.doi.org/10.1080/00224499.2016.1208801.
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Alesina, Alberto, Paola Giuliano, and Nathan Nunn. "On the Origins of Gender Roles: Women and the Plough *." Quarterly Journal of Economics 128, no. 2 (May 1, 2013): 469–530. http://dx.doi.org/10.1093/qje/qjt005.
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Abstract The study examines the historical origins of existing cross-cultural differences in beliefs and values regarding the appropriate role of women in society. We test the hypothesis that traditional agricultural practices influenced the historical gender division of labor and the evolution of gender norms. We find that, consistent with existing hypotheses, the descendants of societies that traditionally practiced plough agriculture today have less equal gender norms, measured using reported gender-role attitudes and female participation in the workplace, politics, and entrepreneurial activities. Our results hold looking across countries, across districts within countries, and across ethnicities within districts. To test for the importance of cultural persistence, we examine the children of immigrants living in Europe and the United States. We find that even among these individuals, all born and raised in the same country, those with a heritage of traditional plough use exhibit less equal beliefs about gender roles today.
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Hergatt Huffman, Ann, Kristine J. Olson, Thomas C. O’Gara Jr, and Eden B. King. "Gender role beliefs and fathers’ work-family conflict." Journal of Managerial Psychology 29, no. 7 (September 2, 2014): 774–93. http://dx.doi.org/10.1108/jmp-11-2012-0372.
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Purpose – The purpose of this paper is to investigate the part that gender roles play in fathers’ work-family experiences. The authors compared two models (gender role as a correlate and as a moderator) and hypothesized that gender role beliefs play an important factor related to fathers’ experiences of work-family conflict. Design/methodology/approach – Participants completed an online survey that consisted of questions related to work and family experiences. The final sample consisted of 264 employed, married fathers. Findings – Results showed a relationship between traditional gender role beliefs and number of hours spent at work and at home. Additionally, number of work hours was related to time-based work-to-family conflict, but not strain-based work-to-family conflict. The results supported the expectation that work hours mediate the relationship between a father's traditional gender role beliefs and time-based work-to-family conflict. Research limitations/implications – Limitations of this study include the use cross-sectional and self-report data. Future research might want to expand the theoretical model to be more inclusive of fathers of more diverse demographic backgrounds, and assess the model with a longitudinal design. Practical implications – A key theoretical implication gleaned from the study is that work-family researchers should include the socially constructed variable of gender roles in their work-family research. Findings provide support for the contention that organizations need to ensure that mothers’ and fathers’ unique needs are being met through family-friendly programs. The authors provide suggestions for specific workplace strategies. Originality/value – This is one of the first studies that focussed on fathers’ experiences of the work-family interface. The results clarify that traditional gender role beliefs give rise to fathers’ gendered behaviors and ultimately work-family conflict.
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Horrell, Kerry E., M. Elizabeth Lewis Hall, Tamara L. Anderson, and Jason McMartin. "The Privileged Sex? An Examination of Gendered Beliefs and Well-Being in Evangelical Men." Journal of Psychology and Theology 48, no. 4 (October 22, 2019): 260–75. http://dx.doi.org/10.1177/0091647119878725.
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The current study sought to investigate the relationship between benevolent sexism, gender role ideologies, and well-being in Evangelical men. Despite recent research that has established a relationship between restrictive gender beliefs and negative outcomes for women, few studies have addressed the relationship between these variables in men. Furthermore, Evangelical men’s specific experience has not been explored, in spite of religiosity’s association with these beliefs. Therefore, this study directly assessed relationship between well-being and two kinds of restrictive gender beliefs (i.e., benevolent sexism and traditional gender role ideology) in a sample of Evangelical men. Results showed that endorsement of benevolent sexism and traditional gender role ideology were related to lower levels of eudaimonic well-being for this population. Additionally, it was found that different patterns of relationship exist between restrictive gender beliefs and the two kinds of well-being: eudaimonic well-being (e.g., purpose and meaning) and hedonic well-being (e.g., pleasure and satisfaction) for this population. Specifically, the negative relationships with eudaimonic well-being were stronger than the negative relationships with aspects of hedonic well-being.
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Rudman, Laurie A., and Julie E. Phelan. "The Effect of Priming Gender Roles on Women’s Implicit Gender Beliefs and Career Aspirations." Social Psychology 41, no. 3 (January 2010): 192–202. http://dx.doi.org/10.1027/1864-9335/a000027.
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We investigated the effect of priming gender roles on women’s implicit gender stereotypes, implicit leadership self-concept, and interest in masculine and feminine careers. Women primed with traditional gender roles (e.g., a male surgeon and a female nurse) showed increased automatic gender stereotypes relative to controls; this effect mediated their reduced interest in masculine occupations. By contrast, exposure to nontraditional roles (e.g., a female surgeon and a male nurse) decreased women’s leadership self-concept and lowered their interest in masculine occupations, suggesting that female vanguards (i.e., successful women in male-dominated careers) can provoke upward comparison threat, rather than inspire self-empowerment. Thus, priming either traditional or nontraditional gender roles can threaten progress toward gender equality, albeit through different mechanisms (stereotypes or self-concept, respectively).
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Swim, Janet K., Robyn Mallett, Yvonne Russo-Devosa, and Charles Stangor. "Judgments of Sexism: A Comparison of the Subtlety of Sexism Measures and Sources of Variability in Judgments of Sexism." Psychology of Women Quarterly 29, no. 4 (December 2005): 406–11. http://dx.doi.org/10.1111/j.1471-6402.2005.00240.x.
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We compared the subtlety of four measures of sexism and sources of variation in male and female psychology students' judgments that beliefs from these scales and everyday behaviors were sexist. Participants judged traditional gender role and hostile sexist beliefs as more sexist than benevolent and modern sexist beliefs, indicating the latter were more subtle measures of sexism. Participants also judged traditional gender role behaviors as more sexist than unwanted sexual attention, suggesting the latter may less readily be identified as sexist. Variation in judgments of beliefs as sexist was related to differences in likelihood of endorsing such beliefs. This relation fully accounted for the tendency for men to be less likely to judge beliefs as sexist in comparison to women. Endorsement of Modern and Hostile Sexist beliefs was related to judgments of behaviors as sexist. The implications of the results for scale usage and identifying sexist behavior are discussed.
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Jerald, Morgan C., L. Monique Ward, Lolita Moss, Khia Thomas, and Kyla D. Fletcher. "Subordinates, Sex Objects, or Sapphires? Investigating Contributions of Media Use to Black Students’ Femininity Ideologies and Stereotypes About Black Women." Journal of Black Psychology 43, no. 6 (August 26, 2016): 608–35. http://dx.doi.org/10.1177/0095798416665967.
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Although the media are believed to be instrumental in transmitting messages about both traditional femininity and Black femininity to Black youth, there is little empirical evidence documenting this process. Accordingly, this study investigated media contributions to Black college students’ endorsement of both traditional gender ideologies and of the Jezebel, Sapphire, and Strong Black woman stereotypes about Black women. The protective nature of ethnic identity was also examined. Participants ( N = 404) completed measures assessing media consumption and involvement, endorsement of traditional gender ideologies and stereotypes about Black women, and ethnic identity. Regression analyses revealed support for our hypotheses, with consumption of music videos, movies, and perceived realism contributing most strongly to students’ endorsement of traditional gender ideologies and stereotypes about Black women. However, students with a strong sense of ethnic belonging were buffered from many of the negative influences of media use on these gender beliefs. The findings highlight the importance of considering culture-specific ideologies when examining links between Black students’ media use and gender beliefs.
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Queen KPAREVZUA, Priscilla, and Henry Demenongo ABAYA. "WOMEN DEPICTION AND TRADITIONAL GENDER ROLES IN BIBLICAL AND SELECT CHRISTIAN COMMUNITIES IN JOS." International Journal of Applied Science and Research 05, no. 06 (2022): 76–86. http://dx.doi.org/10.56293/ijasr.2022.5456.
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Gender roles are defined based on different expectations that people have of others based on their sex, societalvalues and beliefs about gender, which give cues about what sort of behaviour is appropriate for what sex. Extant literature show stereotypical gender roles in politics and diverse professional circles that mostly indicate women as subservient and dependent on men and men as chauvinists. What remains uncertain is the level with which Christian communities understand and interpret biblical gender roles and appropriate them. This study investigates select Christian sects in Jos to determine the depiction and assigning of gender roles within their communities and ascertain how societal and biblical values and beliefs determine how the female gender is particularly perceived and treated in the communities. A quasi-experimental and survey approach is adopted using interviews, questionnaires and observations amongst the clergy and laity of diverse Christian sects to elicit information on gender roles in Christian communities and the data subjected to critical discourse analysis from the Discourse Historical Approach of Ruth Wodak. The study offers profound insight into how women roles are constructed and deconstructed in religious hierarchy on the basis of sameness and the construction of differences and exclusion.
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Maluleke, Mikateko Joyce. "Culture, Tradition, Custom, Law and Gender Equality." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 15, no. 1 (May 22, 2017): 1. http://dx.doi.org/10.17159/1727-3781/2012/v15i1a2454.
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Traditional cultural practices reflect the values and beliefs held by members of a community for periods often spanning generations. Every social grouping in the world has specific traditional cultural practices and beliefs, some of which are beneficial to all members, while others have become harmful to a specific group, such as women. These harmful traditional practices include early and forced marriages (Ukuthwala as practised currently), virginity testing, widow's rituals, 'u ku ngena' (levirate and sororate unions[1]), female genital mutilation[2] (FGM), breast sweeping/ironing, the primogeniture rule, practices such as 'cleansing' after male circumcision, and witch-hunting.[1] Levirate unions occur when the deceased's surviving male relative inherits the widow of the deceased. Sororate unions occur where the widower is inherited by the deceased wife's surviving female relative. The inherited widow or widower becomes the wife or husband to the surviving relative of the deceased.[2] FGM is not just the cutting of the clitoris; it includes disfigurement, and the changing of the form or elongation of the labia as practiced by Tsonga and Sotho communities.
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Abroms, Lorien, Cynthia M. Jorgensen, Brian G. Southwell, Alan C. Geller, and Karen M. Emmons. "Gender Differences in Young Adults’ Beliefs About Sunscreen Use." Health Education & Behavior 30, no. 1 (February 2003): 29–43. http://dx.doi.org/10.1177/1090198102239257.
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This study employs focus group methodology to explore gender differences in sunscreen use. Guided by the theory of reasoned action, males and females were found to differ on each of the following constructs: behavior, behavioral beliefs, and normative beliefs. Males and females differed in their sunscreen use, with females adopting a more preventive style of sunscreen use and males a more reactive style. Males and females differed in their salient beliefs that motivated their sunscreen use, many of which were related to traditional American gender roles. In addition, although males and females were aware of both positive and negative sources of normative beliefs regarding sunscreen use, females received more encouragement from their mothers and peers than males. Findings are discussed in terms of their implications for the design of future interventions.
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Slovska, I. "What is sexism?" Analytical and Comparative Jurisprudence, no. 2 (July 24, 2022): 96–100. http://dx.doi.org/10.24144/2788-6018.2022.02.17.
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The article is devoted to the study of the definition and classification of sexism. Stressed that the word «sexism» became widely known during the women’s liberation movement of the 1960s. At that time, feminist theorists explained that the oppression of women was widespread in nearly all human society, and they began to speak of sexism instead of male chauvinism. Whereas male chauvinists were usually individual men who expressed the belief that they were superior to women, sexism referred to collective behavior that reflected society as a whole. Highlighted that today sexism means discrimination based on sex or gender, or the belief that because men are superior to women, discrimination is justified.The article emphasizes that sexism includes attitudes or ideology, including beliefs, theories, and ideas that hold one group (usually male) as deservedly superior to the other (usually female), and that justify oppressing members of the other group on the basis of their sex or gender. Besides, sexism involves practices and institutions and the ways in which oppression is carried out.
Summarized that several different types of sexism exist, and each of them can have harmful consequences. The six main types of sexism include: benevolent sexism and hostile sexism (benevolent sexism usually stems from a desire to protect women due to a belief that women are inherently weaker, more sensitive, or more innocent than men. Whereas hostile sexism punishes women for violating traditional gender norms, benevolent sexism encourages those traditional roles); аmbivalent sexism (this type of sexism combines both hostile and benevolent forms. It fuses the seemingly contradictory beliefs that women are both fragile and pure as well as manipulative and conniving); іnterpersonal sexism (this type of sexism occurs in everyday interactions with partners); іnternalized sexism (self-adoption of sexism); institutional sexism (this type of sexism occurs when institutions like the media, healthcare, law enforcement, education, religion, and banking reinforce sexist ideology).
Sexism can come from a wide range of sources: beliefs about traditional gender roles inherited from caregivers and educators; laws that promote different treatment of men and women; sexist imagery and language in pop culture and the media; lack of policies for responding to or penalizing sexism in the workplace, schools, and other sectors.
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Lidskaya, E. V., and M. O. Mdivani. "Subject-Environment Interactions with Television and the Internet in the Context of Traditional and Modern Gender Representations." Психологическая наука и образование 22, no. 4 (2017): 110–19. http://dx.doi.org/10.17759/pse.2017220415.
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The article focuses on the identification of the relationship between gender representations and subject-environment interactions using the example of TV and the Internet. Among the considered interactions are object, subject and quasi-subject types. The survey involved 400 respondents, 40% male and 60% female, aged 18 to 65 years. The respondents filled out two online questionnaires. One questionnaire (GRBS) was aimed at assessing the respondents’ propensity to traditional or modern gender-role representations. The other questionnaire was a technique developed on the basis of eco-psychological types of interaction with the information environment. The study revealed a correlation between gender representations and the types of interaction with TV and the Internet. Interactions with TV most often refer to the object type, and least often to the quasi-subject one. The indicators for all three types of interactions were higher in the respondents with traditional gender beliefs as compared to the respondents with modern gender beliefs. The correlation between gender stereotypes and the Internet was found only in women and only in the case of quasi-subject type of interactions.
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Daheim, Jacob, Shin Ye Kim, Ashley Neduvelil, and Nguyen P. Nguyen. "Men, Chronic Pain, and Prescription Pain Medication Use: The Role of Gender Role Beliefs in a Longitudinal Moderated Mediation Model." Pain Medicine 21, no. 12 (September 10, 2019): 3603–14. http://dx.doi.org/10.1093/pm/pnz200.
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Abstract Objective Although past research has established that men with chronic pain are more likely to misuse prescription pain medications in a myriad of ways compared with women, little is known about men’s medication use in the context of their gender role beliefs. The aim of the present study was to examine the role of men’s domestic gender role beliefs on their use of prescription pain medication for chronic pain. Methods Using a nationally representative data set with 304 men with chronic pain, this study examined a longitudinal moderated mediation model in which pain interference mediates the longitudinal relationship between somatic amplification and prescription pain medication use, with domestic gender role beliefs as a moderator of the aforementioned mediated relationship. Results Results indicated a significant moderated mediation model in which pain interference fully mediated the relationship between somatic amplification and prescription pain medication use, with men’s domestic gender role beliefs moderating this mediated relationship. Specifically, domestic gender role beliefs moderated the relationship between pain interference and prescription pain medication use. Men with higher levels of traditional domestic gender role beliefs strengthened the mediated relationship, contributing to increased prescription pain medication use. Conclusions These findings suggest that although men’s perceptions of somatic stimuli through its perceived interference contribute to their medication use, the extent to which they consume prescription pain medication depends on their beliefs in domestic gender roles during chronic pain.
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Starr, Christine R., Yannan Gao, Charlott Rubach, Glona Lee, Nayssan Safavian, Anna-Lena Dicke, Jacquelynne S. Eccles, and Sandra D. Simpkins. "“Who’s Better at Math, Boys or Girls?”: Changes in Adolescents’ Math Gender Stereotypes and Their Motivational Beliefs from Early to Late Adolescence." Education Sciences 13, no. 9 (August 25, 2023): 866. http://dx.doi.org/10.3390/educsci13090866.
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Though adults tend to endorse the stereotype that boys are better than girls in math, children tend to favor their own gender or be gender egalitarian. When do individuals start endorsing the traditional stereotype that boys are better? Using two longitudinal U.S. datasets that span 1993 to 2011, we examined three questions: (1) What are the developmental changes in adolescents’ gender stereotypes about math abilities from early to late adolescence? (2) Do the developmental changes vary based on gender and race/ethnicity? (3) Are adolescents’ stereotypes related to their math motivational beliefs? Finally, (4) do these patterns replicate across two datasets that vary in historical time? Adolescents in grades 8/9 and 11 were asked whether girls or boys are better at math (n’s = 1186 and 23,340, 49–53% girls, 30–54% White, 13–60% Black, 1–22% Latinx, and 2% to 4% Asian). Early adolescents were more likely to be gender egalitarian or favor their own gender. By late adolescence, adolescents’ stereotypes typically shifted towards the traditional stereotype that boys are better. In terms of race/ethnicity, White and Asian adolescents significantly favored boys, whereas Black and Latinx adolescents were more likely to endorse gender egalitarian beliefs. Adolescents’ stereotypes were significantly related to their expectancy beliefs, negatively for girls and positively for boys.
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Dehury, Ranjit Kumar, Ashalata Pati, and Parthsarathi Dehury. "Traditional Practices and Beliefs in Post-partum Care: Tribal Women in Maharashtra." ANTYAJAA: Indian Journal of Women and Social Change 3, no. 1 (June 2018): 49–63. http://dx.doi.org/10.1177/2455632718778391.
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Post-natal care and traditional post-partum practices have important bearings in maternal and child health outcomes. A study was conducted to understand the traditional post-partum practices by the tribal mothers in rural areas of Vikramgad taluka, Maharashtra, India. A qualitative methodology has been adopted by using data collection methods like focus group discussions (FGDs) and in-depth interviews. Key informant interview methods were adopted to understand the mother’s post-natal diet, personal hygiene, physical activity and rest, neonatal feeding and care practices during pregnancy. Respondents reported that the mother in the post-partum period, locally called balantini , has to follow certain specific practices regarding diet, hygiene and rest to keep herself and her baby healthy. The study reflects on how traditional beliefs and practices affirm gender biases, traditional beliefs and practices when it comes to new mothers and their care. To address the health needs of these ‘last women’, the government and civil society have to work for the reduction of poverty, removal of harmful practices, gender equity and empowerment.
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Petersen, Larry R., and Gregory V. Donnenwerth. "Religion and Declining Support for Traditional Beliefs about Gender Roles and Homosexual Rights." Sociology of Religion 59, no. 4 (1998): 353. http://dx.doi.org/10.2307/3712122.
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Ngabonziza, Jean De Dieu Amini, Emmanuel Sibomana, Epimaque Niyibizi, and Irenée Ndayambaje. "Gender Identity Construction Through Traditional and Modern Lenses: Rwandan Narratives and MDGs Perspectives." Studies in Media and Communication 7, no. 1 (June 26, 2019): 95. http://dx.doi.org/10.11114/smc.v7i1.4347.
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While there is an on-going debate about what constitutes current policies and practices on gender equality between men and women in Rwanda, there is general agreement that Rwandan traditional beliefs and cultural norms have produced a patriarchy ideology and unequal power relations between women and men. Such traditional beliefs are not only observed in Rwanda, but in different parts of the world as well; and it is still problematic to assess a framework in which current gender policies are redesigned to allocate equitable power between women and men. This study focuses on the analysis and comparison of issues of gender identity and power relations as embedded in the Rwandan short narratives and in the Millennium Development Goals on gender equality. More specifically, this study investigates the design and redesign of the issues related to power relations and their effect on gender identity conception and assumption. Analysed from Marxist theories of power and Thompson’s modes perspectives, the findings suggest that Rwandan traditional narratives view men as more powerful than women and the society expects more from men in terms of responsibilities. As for the Millennium Development Goals, they focus on women empowerment only and thereby create a new imbalance between men and women. The paper recommends equality in terms of a maleness and femaleness ideology from policy to legislation and other domains.
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Sadeghi, Negar, Jafar Hasani, Ali Reza Moradi, and Shahram Mohammad Khani. "Factors Affecting Acceptance of Cosmetic Surgery As a Health Risk Behavior in Iranian Women: Investigating the Relationship Between Traditional Gender Role Attitudes and Body Image." Iranian Rehabilitation Journal 21, no. 2 (June 1, 2023): 327–36. http://dx.doi.org/10.32598/irj.21.2.1500.1.
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Objectives: The present study aims to design and test a model of factors affecting the acceptance of cosmetic surgery in Iranian female students. Methods: A sample of 600 female students aged 18 to 35 were selected from Kharazmi University using cluster random sampling. The participants completed six questionnaires: The short version of the attitude toward women scale, the beliefs about appearance scale, the body areas satisfaction scale, the body image coping strategies inventory, the rhinoplasty outcome evaluation, and the acceptance of cosmetic surgery scale. A structural model was used to examine the relationships among research variables. Results: Results showed a good level of fit to the data and proposed that gender role attitudes can facilitate cosmetic surgery in women by mediator roles of dysfunctional appearance beliefs, body dissatisfaction, coping strategies, and outcome expectancy. Discussion: The study highlights the importance of traditional gender role attitudes in body dissatisfaction and cosmetic surgeries among Iranian women. Indeed, traditional gender role attitudes can encourage women to conform to beauty standards and undertake cosmetic procedures. These procedures can expose them to risks and unwanted consequences. Therefore, future research and prevention programs should be paid more attention to these traditional beliefs.
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Haqqi, Muhammad Amirul. "Challenging the binary principles : LGBTQ+ Wiccan practice in the Berkano Wicca tradition in Hungary." Religio: revue pro religionistiku, no. 1 (2023): [33]—55. http://dx.doi.org/10.5817/rel2023-1-4.
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Wicca is one of the fast-growing New Religious Movements (NRM) of the 21st century, although its roots can be traced back to the early 20th century. This article focuses on the analysis of Hungarian LGBTQ+ Wicca practitioners' practices in the Berkano Tradition, with a special interest in the representative aspects, such as altars and home altars. This element of the material dimension will illustrate how LGBTQ+ practitioners challenge the binary aspects of Wicca and how they utilize the liminal aspects of gender. With guided interviews, this article illustrates and provides a deeper understanding of how the traditional Wicca binarity of a God and Goddess is changed according to the given individuals' sexual orientations and how these individuals innovate their altars and reinterpret the traditional Wicca worldview and religious practice to create a closer, more personal religious attachment. With respect to gender and the spectrum of sexuality, the Berkano Tradition and their Wicca beliefs accommodate their identity very well; most of them skew and modify the rituals and praxis in their own way, so that they can be the most comfortable and at ease with their religious belief. My original interpretation that LGBTQ+ Wiccans use the adjective of Wicca because it is a belief system that is universalistic yet so individualistic is correct because they use Wicca as a tool of self-expression regardless of their sex, gender, and or sexual identity. They use different kinds of objects for their ritual to accommodate their needs; they also reinvent and reinterpret their Wiccan beliefs for their own good, so that they can be the best version of themselves. This article then closes with a positive statement that Berkano Tradition's Wicca is a religion that can be modified accordingly to fit within the framework of the given individuals/members.
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Armitage, Luke. "Explaining backlash to trans and non-binary genders in the context of UK Gender Recognition Act reform." Positive non-binary and / or genderqueer sexual ethics and politics, Special Issue 2020 (September 2, 2020): 11–35. http://dx.doi.org/10.3224/insep.si2020.02.
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This paper analyses responses to the 2018 Gender Recognition Act reform consultation in the UK, exploring reasons behind the widespread anti-trans sentiment in this context. It compares the conservative Christian roots of traditional opposition to LGBT+ rights, which is still the major source of anti-trans politics in the US, with the rise in prominence of a specific feminist opposition to trans rights in the last few years in the UK. It then explores why the beliefs of relatively small groups have had such a compelling influence on a wider audience in the general population. It argues that the gendered socialisation we all experience through education, media, and political institutions creates a baseline belief in gender determinism and oppositional sexism, and as many people’s main source of information about trans people is the recent surge in related media, a trans moral panic propagated through mainstream and social media easily creates misinformed beliefs about trans issues. A major conclusion of this paper is that trans people have been constructed in the public imagination predominantly in terms of threat- threat to investment in gendered norms, threat to one’s own gender identity, and for marginalised groups including women and also other LGBT+ people, threat to their own in-group resources and desires for assimilation into mainstream culture. Anti-trans sentiment is therefore not only about ideology, but also has important emotional components that should not be overlooked when considering ways to tackle transphobia.
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Tinkler, Justine, Skylar Gremillion, and Kira Arthurs. "Perceptions of Legitimacy: The Sex of the Legal Messenger and Reactions to Sexual Harassment Training." Law & Social Inquiry 40, no. 01 (2015): 152–74. http://dx.doi.org/10.1111/lsi.12065.
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Research shows that exposure to sexual harassment policy sometimes activates traditional gender stereotypes. This article examines whether the sex of the legal messenger moderates reactions to the enforcement of sexual harassment laws. We employ a 2 × 2 experimental design in which we measure the effect of a sexual harassment policy intervention on male participants’ gender beliefs. The design varies whether the person communicating the policy information is male or female. We find that female policy trainers activate implicit gender stereotypes, but explicit gender egalitarian beliefs. Other than improving men's perceptions of women's considerateness, the policy has little effect on beliefs in the conditions with a male trainer. These results suggest that the effect of law on social change is contingent on characteristics of the legal messengers. Findings contribute to our understanding of gender inequality and legitimacy processes and have practical implications for implementing effective policy.
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Richardson, Morgan, and Richie Roberts. "Modern Women and Traditional Gender Stereotypes: An Examination of the Roles Women Assume in Thailand’s Agricultural System." Journal of International Agricultural and Extension Education 27, no. 4 (December 15, 2020): 7–21. http://dx.doi.org/10.5191/jiaee.2020.27407.
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Previous research has demonstrated that empowering women in developing nations has been shown to enhance agricultural productivity and rural development. Although women in Southeast Asia are often considered to be more empowered than in other parts of the world, in Thailand, women still experience persistent barriers to gender equality. In response, this case study examined the positionality of women in Thailand’s agricultural sector by describing their underlying beliefs and values regarding their careers. As a result, three distinct themes emerged: (1) dichotomous gender roles, (2) the perpetuation of gender stereotypes, and (3) positive perceptions and beliefs in gender equality and women’s abilities. The findings illuminated that despite having a distinctly positive perception of themselves and their abilities, women internalize prescribed gender stereotypes in the agricultural industry in Thailand. Such views appeared to impede the participants’ sense of empowerment in the agricultural workforce. Moving forward, we recommend that extension professionals design programming to empower women in Thailand by tailoring professional development opportunities based on regional differences in regard to gendered customs, norms, and traditions. Further, additional research should be conducted to distill the specific topic areas that could be used to stir critical reflection and action among women in Thailand’s agricultural sector. Keywords: agricultural development; gender equality; Thailand; women empowerment
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Khalid, Ayesha, Kaniz Amna Haider, Hareem Ahmer, Sahir Noorani, and Zahra Hoodbhoy. "Why do women still give birth at home; perceptions of Pakistani women and decision-makers from marginalized communities." PLOS Global Public Health 3, no. 10 (October 13, 2023): e0002217. http://dx.doi.org/10.1371/journal.pgph.0002217.
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In low- and middle-income countries (LMICs), maternal and newborn mortality is high due to the high prevalence of home births. Understanding the reasons behind this behavior is essential for improving maternal and newborn outcomes. Therefore, a qualitative exploratory study was conducted in a peri-urban community in Karachi, Pakistan to understand the perceptions of pregnant women who delivered at home despite receiving antenatal care and the perceptions of their decision-makers regarding this behavior. In-depth interviews were conducted with 15 randomly sampled women who chose to deliver at home after receiving antenatal care at a health facility, as well as 15 family members who were purposively identified as decision-makers by the women themselves. Thematic analysis was performed to explore the perceptions, myths, and cultural beliefs about homebirths as well as women’s decision-making power related to childbirth. The three main themes identified showed that traditional beliefs and practices, poverty and gender inequality, and poor healthcare systems significantly influence the preference for childbirth. Traditional beliefs and practices, including religious and cultural beliefs, played a role in perceiving childbirth as a natural process best managed at home. The presence of traditional birth attendants who provide personalized care and emotional support further reinforced this preference. Gender inequalities, including limited access to mobile phones and women’s caregiving roles, were identified as barriers to seeking formal healthcare at the time of delivery. Additionally, poor experiences with the formal healthcare system, such as the poor attitude of formal healthcare workers and fear of medical interventions, also contributed to the decision to deliver at home. The study highlighted the complex interplay between traditional/religious beliefs, gender inequalities, and healthcare experiences in shaping the decision to deliver at home despite receiving ANC services in marginalized settings. Addressing these factors is necessary for promoting facility-based delivery and improving maternal and neonatal outcomes in LMICs.
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Luna-Sánchez, Sandra Elizabeth, Judith L. Gibbons, María del Pilar Grazioso, Francisco José Ureta Morales, and Claudia García de la Cadena. "Social Axioms Mediate Gender Differences in Gender Ideologies Among Guatemalan University Students." Journal of Cross-Cultural Psychology 53, no. 1 (November 5, 2021): 21–42. http://dx.doi.org/10.1177/00220221211049543.
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Gender role ideologies are embedded in cultural values and assumptions about life. Women’s greater endorsement of egalitarian beliefs may stem from gender differences in world views as indexed by social axioms. The purpose of this study was to examine potential mediators of gender differences in gender ideologies among university students in Guatemala, a country where traditional views are prevalent. Participants, 2,134 university students from nine campuses in different regions of Guatemala (43% male, 85% emerging adults), completed a Social Axioms Scale, along with three culturally relevant measures of gender ideology: the Historic-Sociocultural Premises Scale (HSCP) and the Machismo Measure that taps both traditional machismo and caballerismo (gentlemanliness). Consistent with previous research in other countries, men held more traditional attitudes about gender and the family than did women on all measures. Gender differences on all scales were mediated by cynicism and religiosity. Fate control mediated the gender differences in traditional machismo and the HSCP. These findings suggest that Guatemalan women and men through socialization, cultural demands, and life experiences develop gender-specific ways of viewing the world, and their attitudes about gender roles are shaped by those worldviews. The achievement of gender equality, a U.N. sustainable development goal, may require attention to the underlying world views of women and men.
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Read, Jenna, Cora Sargeant, and Sarah Wright. "What beliefs influence children and young people’s attitudes towards the transgender population?" Educational and Child Psychology 37, no. 1 (March 2020): 11–36. http://dx.doi.org/10.53841/bpsecp.2020.37.1.11.
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Aims:This review aims to identify and explore the specific beliefs that influence children and young people’s (CYP’s) attitudes towards the transgender population.Method:A systematic review of the literature was undertaken and a total of 14 studies were included in the review. The review included studies from the United States, Europe, and Asia. Each study was appraised using Gough’s (2007) Weight of Evidence Framework and awarded a quality assurance rating of low, medium, or high quality.Findings:The review identified three sets of beliefs that appear to influence CYP’s attitudes towards the transgender population: Heteronormativity, conservatism and gender essentialism. Gender differences in beliefs were found to influence attitudes towards the transgender population as a whole and towards Male-to-Female (MtF) individuals and Female-to-Male (FtM) individuals.Limitations:The key limitation within this review is that the mechanisms through which beliefs influence CYP attitudes are hypothetical. Further insight using qualitative approaches would deepen the understanding of the underpinnings of attitudes towards the transgender population, particularly transprejudice. A variety of measures were used across the included studies which limits the comparability of the finding and conclusions drawn.Conclusions:This review identified three sets of beliefs that influence attitudes towards the transgender population. These beliefs represent a traditional, binary model of gender that contrasts with the experiences of gender-diverse populations. A more inclusive model of gender is proposed whereby acceptance, diversity and belonging are promoted.
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Walker, Gail C. "Secular Eschatology: Beliefs about Afterlife." OMEGA - Journal of Death and Dying 41, no. 1 (August 2000): 5–22. http://dx.doi.org/10.2190/q21c-5ved-gyw6-w091.
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The development of the concept of afterlife was traced through examination of extinctionism, existentialism, pre-historic Shamanism, the Hebrew Torah, the Judeo-Christian Bible, the Qur'an of Islam, Eastern religious and philosophical systems regarding reincarnation, pluralistic death, and secular alternatives of positivism and humanitarianism. Beliefs about afterlife were investigated for 270 healthcare workers and 414 university students. The extinctionist view was endorsed by 13.6 percent. The predominant view of 85.1 percent was a hope for an afterlife. Belief in a specific type of afterlife was acknowledged by 53.3 percent. Belief in reincarnation was indicated by 29.5 percent. The belief system of 13.6 percent was based on traditional religious concepts modified by secular influences about eternal life and resurrection into heaven or hell, depending on our earthly deeds. An additional 10.2 percent believed that we will all obtain heaven. Detailed post-hoc analyses by gender, race, and the religious identification categories of Catholic, Protestant, Muslim, Jew, and agnostic are reported.
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Chaffee, Kathryn Everhart, Nigel Mantou Lou, Kimberly A. Noels, and Joshua W. Katz. "Why don’t “real men” learn languages? Masculinity threat and gender ideology suppress men’s language learning motivation." Group Processes & Intergroup Relations 23, no. 2 (April 24, 2019): 301–18. http://dx.doi.org/10.1177/1368430219835025.
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Large gender disparities in participation still exist across many university subjects and career fields, but few studies have examined factors that account for gender gaps in female-dominated disciplines. We examine one possible cause: threatened masculinity among men who hold traditional gender ideologies. Past research has linked endorsement of traditional gender ideologies to gender-stereotypical occupational choices, and threats to masculinity can lead men to distance themselves from femininity. After confirming that 1,672 undergraduates stereotyped language learning as feminine, we applied a masculinity threat manipulation to investigate 182 men’s disinterest in studying foreign languages, a female-dominated university subject. Men with traditional masculinity ideologies reported less interest in foreign language study and less positive attitudes towards foreign languages following masculinity threat, compared to men whose masculinity was affirmed or who held less traditional masculinity beliefs. Traditional masculine gender roles may lead some men to avoid feminine-typed domains, such as foreign language learning.
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Zapata-Calvente, Antonella Ludmila, Jesús L. Megías, Miguel Moya, and Dominik Schoebi. "Gender-Related Ideological and Structural Macrosocial Factors Associated With Intimate Partner Violence Against European Women." Psychology of Women Quarterly 43, no. 3 (May 12, 2019): 317–34. http://dx.doi.org/10.1177/0361684319839367.
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Intimate partner violence against women (IPVAW) is investigated mostly at the individual level, which ignores the role of macrosocial variables and possible interactions between them. We explored how two ideological gender-related macrosocial factors (traditional gender role beliefs and attitudes toward gender equality) and one structural gender-related macrosocial factor (the economic Gender Equality Index) are associated with physical, psychological, and sexual IPVAW in Europe. We examined their interactions with individual-level factors in predicting IPVAW. Secondary analysis ( N = 30,284 heterosexual women) of the 2015 European Union Agency for Fundamental Rights’ Violence Against Women survey revealed that 26.1% of women in Europe reported at least one act of physical, psychological, or sexual violence. Generalized linear mixed models analysis revealed that individual-level factors (women’s education, childhood victimization, equal say about income, partner’s alcohol consumption, and an aggressive partner) were associated with IPVAW. Adding the Eurobarometer of Gender Equality ( N = 28 countries) and the Gender Equality Index ( N = 28 countries), attitudes more favorable to gender equality were related to lower rates of psychological victimization; more traditional gender role beliefs predicted higher rates of sexual victimization. Ideological gender-related macrofactors played an important role in cross-level interactions with individual-level factors. To reduce the rates of IPVAW victimization, clinicians, educators, and policy makers need to focus on individual predictors and macrofactors to promote societal attitudes toward equality and change traditional gender role socialization. Additional online materials for this article are available on PWQ’s website at http://journals.sagepub.com/doi/suppl/10.1177/0361684319839367
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Shearer, Cindy L., Shelley J. Hosterman, Meghan M. Gillen, and Eva S. Lefkowitz. "Are Traditional Gender Role Attitudes Associated With Risky Sexual Behavior and Condom-related Beliefs?" Sex Roles 52, no. 5-6 (March 2005): 311–24. http://dx.doi.org/10.1007/s11199-005-2675-4.
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Schiller, Britt-Marie. "Disillusioning Gender." Journal of the American Psychoanalytic Association 66, no. 2 (April 2018): 243–61. http://dx.doi.org/10.1177/0003065118770352.
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Illusions are not errors but erroneous beliefs motivated by wishful ideas and fantasies. To disillusion gender is to challenge the traditional Freudian construction that splits masculinity and femininity into agency versus passivity, the first with power, the second without. Disillusioning femininity as impotent frees up potency and power as generativity. Disillusioning masculinity as phallic and omnipotent opens the masculine subject to permeability and vulnerability. Illusions regarding the transgender include the idea that there are only two gender categories and the idea that gender identity is generated solely from an internal sense of self. The wish “to be seen as” or “to pass as” one gender or the other shows that social structures exceed the individual. At least for now, the disillusionment of gender with which we are left marks a tension between the internal sense of gender identity and the social structures of gender.
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Lister, Zephon, Gregory Seibert, Se-Anne Chance, Brittany Huelett, Leon Wilson, and Colwick Wilson. "The Influence of Prayer and Family Worship on Relationship Functioning among Married Adults in the Caribbean and Latin American." Religions 11, no. 1 (December 25, 2019): 14. http://dx.doi.org/10.3390/rel11010014.
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Religion and its practice have been found to significantly influence marital satisfaction and quality. However, there is a paucity of research that has explored these relationships among married adults living in the Caribbean and Latin America. This study examines the influence of prayer and family worship on relationship satisfaction, emotional attunement, conflict resolution and belief in traditional gender roles among Christian Caribbean and Latin American married adults. Data were gathered from 3997 Seventh-day Adventist (SDA) adults in the Caribbean and Latin America. Hierarchical multiple regression (HMR) analyses were conducted to evaluate the associations between religious practices (personal prayer, family worship, church attendance, and bible study) and relationship outcomes (relationship satisfaction, emotional attunement, conflict resolution, beliefs in traditional roles) independent of gender and level of education. The results suggest that married adults who spend more time in habitual prayer and at least weekly family worship experience higher levels of relationship satisfaction, emotional attunement and satisfaction with how conflicts were resolved. Additionally, married adults who were more likely to have a daily prayer life also reported having more egalitarian beliefs about roles and responsibilities in their relationships. These findings highlight the significant influence prayer and family worship have on relationship satisfaction and functioning.
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Labelle, Ronald. "Native Witchcraft Beliefs in Acadian, Maritime and Newfoundland Folklore." Ethnologies 30, no. 2 (February 16, 2009): 137–52. http://dx.doi.org/10.7202/019949ar.
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Acadian traditional legends and beliefs have been collected and studied by various scholars, the foremost being Catherine Jolicoeur, who collected approximately 400 narratives dealing with the Aboriginal population of the Maritimes as part of her fieldwork in Acadian areas of New Brunswick. This article examines the issue of belief in Native witchcraft, not only in Acadian folklore, but also among anglophones of the Maritimes and Newfoundland, in order to point out similarities or differences in their traditional belief systems, and also in their attitudes towards Native groups. A comparison is made between the views held by Roman Catholic and Protestant groups, and particular attention is given to gender considerations regarding the identity of “witches,” drawing on sources ranging from the late seventeenth up to the twentieth century. The article demonstrates that during all periods of history since the first contacts between Europeans and the Aboriginal populations of the Atlantic Provinces, the former have viewed the latter as being potentially dangerous, and have suspected them of possessing malevolent supernatural powers.
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Latić, Esma, and Amna Brdarević Čeljo. "An Exploration of Beliefs about Gender Differences in Language Use." Journal of Language and Education 4, no. 3 (September 30, 2018): 48–57. http://dx.doi.org/10.17323/2411-7390-2018-4-3-48-57.
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It is the natural order of things for humans to acquire beliefs and conform to stereotypes in an attempt to explain phenomena surrounding them. These mental constructs are known to have a pervasive influence on the way people think and act, and therefore are partly responsible for shaping our social reality. Thus, due to their impact, scientific exploration is needed to illuminate their nature and so enable humans to act upon these findings. Beliefs or stereotypes that are being studied in this particular research are those held about the differences in language use by men and women. Acknowledging that people in Bosnia and Herzegovina largely comply to traditional, patriarchal social norms, this study aims to elucidate the matter by investigating whether students of a private university situated in Sarajevo, Bosnia and Herzegovina, conform to widespread stereotypes about language and gender, women’s speech and men’s speech in particular, and whether males and females differ in conformity to the stereotypes.
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Chattopadhyay, Swagata. "Traditional gender roles attitude and romantic partner conflict among males: A Correlational study." Journal of University of Shanghai for Science and Technology 23, no. 09 (September 13, 2021): 573–89. http://dx.doi.org/10.51201/jusst/21/09524.
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Social norms and roles can affect our behavior and intrude on our alternatives. On the flip, that has an impact on and strain to comply may be constraining, specifically for individuals and personal goals for individuals who are much less aligned with the norms and roles of the one. Throughout the college years, a person socializing will increase to plenty volume. Chances of having a romantic relationship increase in those years of lifestyle. Exploring and being curious approximately the opposite genders and the eagerness to be in a courting with the alternative gender boom at its height So, conventional roles can also make it more difficult for a few individuals to proportion their precise characteristics, live true to their personal socio-sexual preferences, and self-decide their conduct in relationships. Provided that those man or woman possibilities and behaviors are crit for enjoyable relationships is usually uncertain as to whether or not following conventional norms and roles of masculinity and femininity ultimately helps or hurts a relationship. Gender role attitude here refers to the beliefs held by individuals towards any specific gender as measured by the Gender Role Attitude Scale (GRAS). The instrument was developed by Prof. Dr. Simge Zeyneloölu to determine attitudes towards gender roles. Another scale used was Romantic partner conflict which refers to the everyday conflicts faced by individuals in relationships and how they handle the conflict. The scale was introduced by Tammy L. Zacchill, purpose of this scale is to measure conflict experienced by individuals in romantic relationships. The study aims at seeing the relationship between gender role attitudes and romantic partner conflict among males.
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Putri, Rosalia Tania. "Gender Role Ideology in Pixar’s “Wall-E” and “Monsters University”." K@ta Kita 5, no. 3 (November 16, 2018): 113–20. http://dx.doi.org/10.9744/katakita.5.3.113-120.
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Animation films have increasingly evolved throughout the years. No longer just a medium to convey stories, films also become an agent to express one’s beliefs. In this thesis, I discuss how Pixar demonstrates their ideal gender role through their films, Wall-E and Monsters University, with the assumption that Pixar deconstructs traditional gender role to show Pixar’s belief that a character can only be successful when he or she is able to adopt traits from both extremes. In order to accomplish this, I use gender role theory. In the analysis, I find out that both films’s existing ideology is that masculine gender role traits are put in higher hierarchy. However, the main characters’s characterization shows gender role traits which debunk the existing ideology such that both masculine and feminine traits become equally important to adopt. As a result, I can see that Pixar supports androgyny through their main characters. I also discover that their ideology can be used for increasing their profit income.
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Park, Eun-Soo. "Pre-service English Teachers’ Beliefs about English Language Learning." Korean Association For Learner-Centered Curriculum And Instruction 22, no. 24 (December 31, 2022): 551–64. http://dx.doi.org/10.22251/jlcci.2022.22.24.551.
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Objectives The language teachers’ beliefs about language have an impact on their practices and are likely influence their students’ belief about language learning. This study investigated English language learning beliefs of pre-service teachers of English. The study also examined whether any significant differences exist in pre-service English teachers’ beliefs by gender, different academic years and self-rated English proficiency levels.
Methods For this purpose, 91 undergraduate students enrolled in English education department at A university participated in this study. The participants were asked to answer the questionnaire of Beliefs About Language Learning Inventory(BALLI). Data were obtained by distributing the questionnaire through online during the weeks 5 and 6 in the spring of 2022. For data analysis, descriptive statistics, Chi-test, t-test and ANOVA were used.
Results The participants showed strong beliefs about the effect on age and the importance of target culture in English language learning. The participants did not agree the importance role of grammar and translation. However, the pre-service English teachers in this study tended to view traditional activities as more useful than communicative activities. The participants believed that English language learning involves a lot of memorization and repetitions. Some of beliefs held by pre-service teachers constitute an impediment to successful English language learning and teaching, such as beliefs about pronunciation, error correction, and vocabulary learning. There was a significant difference for the role of grammar by gender, different academic years and English proficiency levels. Pre-service teachers’ beliefs about the importance of vocabulary, expectation of language, willingness to communicate and motivations were significant based on the participants’ English proficiency levels.
Conclusions Pre-service teachers in this study hold a variety of beliefs about English learning. Some of beliefs were consist with the communicative language teaching approach whereas some didn’t reflect the 2015 Revised National English Curriculum and the current language teaching trends. The findings from this study showed that considerable efforts should be made to eliminate any unrealistic beliefs pre-service teachers may hold before they start teaching.
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Ward, L. Monique, and Petal Grower. "Media and the Development of Gender Role Stereotypes." Annual Review of Developmental Psychology 2, no. 1 (December 15, 2020): 177–99. http://dx.doi.org/10.1146/annurev-devpsych-051120-010630.
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This review summarizes recent findings (2000–2020) concerning media's contributions to the development of gender stereotypes in children and adolescents. Content analyses document that there continues to be an underrepresentation of women and a misrepresentation of femininity and masculinity in mainstream media, although some positive changes are noted. Concerning the strength of media's impact, findings from three meta-analyses indicate a small but consistent association between frequent television viewing and expressing more stereotypic beliefs about gender. Concerning the nature of these effects, analyses indicate significant connections between young people's screen media use and their general gender role attitudes; their beliefs about the importance of appearance for girls and women; their stereotyping of toys, activities, and occupations; and their support for traditional sexual roles. We offer several approaches for moving this field forward, including incorporating additional theories (e.g., stereotype threat), focusing more on boys and ethnic minority youth, and centering developmental milestones.
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Collisson, Brian, Jennifer L. Howell, and Trista Harig. "Foodie Calls: When Women Date Men for a Free Meal (Rather Than a Relationship)." Social Psychological and Personality Science 11, no. 3 (June 20, 2019): 425–32. http://dx.doi.org/10.1177/1948550619856308.
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A foodie call occurs when a person, despite a lack of romantic attraction to a suitor, chooses to go on a date to receive a free meal. The present study examines predictors of a deceptive form of the foodie call in the context of male–female dates: when a woman purposefully misrepresents her romantic interest in a man to dine at his expense. In two studies, we surveyed women regarding their foodie call behavior, dark triad personality traits, traditional gender role beliefs, and online dating history. We found 23–33% of women surveyed had engaged in a foodie call. In Study 1, dark triad and traditional gender role beliefs significantly predicted previous foodie call behavior and its perceived acceptability. Study 2 employed fuller measures and suggested again that dark triad traits predicted foodie calls and their perceived acceptability.
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Lye, Diane N., and Ingrid Waldron. "Attitudes toward Cohabitation, Family, and Gender Roles: Relationships to Values and Political Ideology." Sociological Perspectives 40, no. 2 (June 1997): 199–225. http://dx.doi.org/10.2307/1389522.
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This study investigates four hypotheses concerning relationships between values or beliefs and attitudes toward cohabitation, family and gender roles. These are the Social Concerns Hypothesis, the Political Ideology Hypothesis, the Higher Order Needs Hypothesis, and the Consumerism Hypothesis. Each hypothesis has been tested, using data from several nationally representative subsamples of white high school seniors. As predicted by the Social Concerns Hypothesis, students with more social concerns had more favorable attitudes toward gender equality and nontraditional gender roles, particularly among males. This finding suggests that, for males, concern for fairness and the well-being of others may be an important motive for support for gender equality and acceptance of nontraditional gender roles. As predicted by the Political Ideology Hypothesis, conservative political beliefs were associated with traditional attitudes toward cohabitation, family, and gender roles. In contrast, our findings provide only weak support for the Higher Order Needs Hypothesis, and our findings suggest that the Consumerism Hypothesis should be reformulated.
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Perry, Samuel L., and Joshua B. Grubbs. "Formal or Functional? Traditional or Inclusive? Bible Translations as Markers of Religious Subcultures." Sociology of Religion 81, no. 3 (2020): 319–42. http://dx.doi.org/10.1093/socrel/sraa003.
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Abstract English Bible translations are often classified along two axes: (1) whether their translation approach pursues “formal correspondence” (prioritizing literalness) or “functional equivalence” (prioritizing meaning); and (2) whether their translation approach emphasizes “gender-traditionalism” (translating gendered language literally) or “gender-inclusivism” (minimizing unnecessarily gendered language). Leveraging insights from research on how religious subcultural capital shapes consumption patterns, we examine how indicators of conservative Protestant subcultural attachment potentially shape Christians’ choices of Bible translation along these axes. Compared with Catholics and “other Christians,” Conservative Protestants are more likely to read functional equivalence translations. Biblical literalists are more likely to read gender-traditionalist translations, but curiously no more likely than others to read formal correspondence translations. The link between conservative Protestant affiliation and reading a gender-traditionalist or inclusive Bible is heavily influenced by how we classify the New International Version. Importantly, we also find Bible reading and overall religiosity are positively associated with reading functional equivalence and gender-inclusive Bibles. Thus while conservative Bible beliefs seem to incline Christians toward translations that reflect conservative subcultural priorities (gender-traditionalism), consistent Bible practice is more prevalent among Christians who read more dynamic and inclusive translations.
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Maringa, Leah, Rosemarie Ayuma Khayiya, and Vincent Nyamari Maranga. "Cultural Beliefs on Women Career Advancement in Selected Kenyan Hotels." International Journal of Advanced Engineering and Management Research 08, no. 02 (2023): 23–29. http://dx.doi.org/10.51505/ijaemr.2023.8203.
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The hotel employment sector is characterized by a high proportion of women, yet they are underrepresented at the senior management level. Females are disadvantaged in the hotel industry because of the traditional male perceptions of workplace gender roles, stereotypes and discrimination. The objective of the study was to determine how cultural beliefs affect women’s career advancement in 3-5-star hotels in the Nairobi County City Kenya. A descriptive research design was used. This study focused on a qualitative thematic analysis of in-depth, semistructured interviews administered to76 hotel managers. The interviews were used to gain more in-depth knowledge on issues concerning gender bias, leadership styles and gender stereotypes. The data was analysed using content analysis, in order to present data in words and themes, and allow for interpretations to be drawn. The results showed women were fewer at the management level and there were no women who were being paid the top most salaries. The study recommended adopting positive human resource practices that promote a gender-neutral culture in the hotels by providing unconscious bias training for all levels of employees to participate in.
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Hamadneh, Burhan M., and Mater H. Mahnashi. "Incorrect beliefs about traditional medicine for malignant and chronic diseases and disabilities among members of saudi society." International journal of health sciences 6, S1 (March 22, 2022): 1842–56. http://dx.doi.org/10.53730/ijhs.v6ns1.4942.
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The study aimed to explore incorrect beliefs about traditional medicine for malignant and chronic diseases and disabilities among members of the Saudi society and their relationship to some demographic variables. The study used the descriptive approach. The study sample consisted of (560) persons who were chosen following purposefully from members of the Saudi society in Najran region in the Kingdom of Saudi Arabia in February of the year 2022. A questionnaire was used to collect the data. The results showed that 65.5% of the study sample did not resort to traditional medicine in treating malignant and chronic diseases and disabilities, while 34.5% of the study sample turned to traditional medicine. Also, it was shown that the total degree of wrong beliefs about traditional medicine for malignant and chronic diseases and disabilities among members of the Saudi society came with a mean of (1.14) rating low level. In addition, the results revealed statistically significant differences in the incorrect beliefs about the traditional medical treatment of malignant and chronic diseases and disabilities among members of the Saudi society due to the variables of gender in favor of females.
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Acosta, Laura M., Arthur R. Andrews, M. Natalia Acosta Canchila, and Athena K. Ramos. "Testing Traditional Machismo and the Gender Role Strain Theory With Mexican Migrant Farmworkers." Hispanic Journal of Behavioral Sciences 42, no. 2 (April 24, 2020): 215–34. http://dx.doi.org/10.1177/0739986320915649.
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The current study examines the moderating role of traditional machismo on mental health outcomes. We hypothesized that machismo would enhance the effects of stressors that are incongruent with traditional machismo beliefs (discrimination, adverse childhood experiences [ACEs], and fear of deportation) on depression and anxiety outcomes but would not enhance stressors that are congruent (harsh working conditions and poverty) on depression and anxiety. Participants were 190 male Mexican migrant farmworkers. As hypothesized, endorsing high traditional machismo was associated with stronger effects of fear of deportation and discrimination on depression outcomes compared with low traditional machismo. The interaction of machismo and ACEs was not significant in predicting depression or anxiety. Moreover, machismo did not moderate the effects of poverty or harsh working conditions on depression or anxiety outcomes. Results partially supported our hypotheses and suggested that the effect of machismo on depression may be better understood in the context of value-incongruent stressors.
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Yewande, Temitope, and Ayokunumi Olawunmi. "Exploring the Impact of Cultural Beliefs and Practices on Women's Education in Northern Nigeria." Journal of Education Review Provision 3, no. 1 (May 1, 2023): 1–7. http://dx.doi.org/10.55885/jerp.v3i1.191.
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This qualitative research looks at how societal norms and practices in Northern Nigeria have affected women's access to and participation in higher learning. This research delves into the lived experiences and viewpoints of women who have been unable to further their education due to cultural factors through in-depth interviews and focus groups. The research shows that societal norms are a driving force behind gender inequality and the suppression of women's education opportunities. Key factors recognized as contributing to these obstacles include poverty, gender segregation, and traditional gender roles and expectations. The research also notes that patriarchy and the underrepresentation of women in power structures are major factors in discrimination against women. Several policy and practice suggestions are made based on the findings of the study, such as the need to promote gender-sensitive policies and practices, address economic barriers, challenge gender stereotypes and expectations, and encourage women to take on positions of leadership and participate in decision-making.
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McCallister, Sarah G., Elaine M. Blinde, and Jessie M. Phillips. "Prospects for Change in a New Millennium: Gender Beliefs of Young Girls in Sport and Physical Activity." Women in Sport and Physical Activity Journal 12, no. 2 (October 2003): 83–109. http://dx.doi.org/10.1123/wspaj.12.2.83.
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Given the changing roles of women and the increasing involvement of girls and women in sport and physical activity during the last quarter of the 20th century, traditional gender belief systems about women’s assumed physical weakness and incompetence have been challenged. Belief systems are internalized at a young age and influence future choices and behavior. Therefore, the current study was an exploration of the perceptions and attitudes of young girls at the end of the 20th century. This examination is an attempt to provide an indication of the prospects for greater involvement of girls and women in sport and physical activity in the new millennium. Forty-six fourth and fifth grade girls were interviewed to explore perceptions and attitudes related to sport and physical activity. In particular, we examined (a) perceptions of the capabilities of boys and girls, (b) interactions with boys in sport and physical activity, and (c) internalized messages about sport and physical activity. Participants generally (a) perceived boys as possessing superior sport skills and physical attributes, (b) felt girls and boys played differently, (c) believed that boys held negative views of the physical ability of girls, (d) associated an athlete with being male, and (e) internalized negative societal messages about girls in sport. Despite the optimism surrounding girls’ and women’s increased participation, the attitudes and perceptions of the respondents suggested that many traditional beliefs about sport and physical activity remain.
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Baskin, Cyndy. "Contemporary Indigenous Women’s Roles: Traditional Teachings or Internalized Colonialism?" Violence Against Women 26, no. 15-16 (December 17, 2019): 2083–101. http://dx.doi.org/10.1177/1077801219888024.
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Prior to the colonization of Turtle Island, Indigenous women held leadership roles within their communities. Colonization brought patriarchy and racism which attacked women’s identities. Violence toward Indigenous women and girls continues to be a tool of the colonial state while many Indigenous peoples have internalized patriarchal beliefs which manifests in the way they view women’s identities. This article argues that patriarchy may have infiltrated so-called “traditional teachings” that dictate rules about women’s participation in spiritual and cultural practices. It highlights the voices of Indigenous women who discuss this exclusion and how they are taking back their power.
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Cassese, Erin C., and Mirya R. Holman. "Religion, Gendered Authority, and Identity in American Politics." Politics and Religion 10, no. 1 (December 29, 2016): 31–56. http://dx.doi.org/10.1017/s1755048316000407.
Full textAbstract:
AbstractReligious identity serves as a central cleavage in American politics. However, little attention has been granted to how gendered views of authority conveyed in religious doctrine shape political identities and attitudes. Using a nation-wide sample of adult Americans, we demonstrate that gendered notions of divine and human authority exert considerable influence on political thinking. In particular, belief in a masculine God and preferences for traditional gender roles strongly relate to political conservatism. Adherence to gendered notions of authority influences political identity and policy preferences, even when controlling for more conventional indicators of religiosity. Accounting for gendered beliefs about authority also partially explains well-documented gender gaps in American politics, providing insight into women's apparently contradictory tendencies toward both political liberalism and religiosity. The relationships uncovered here, coupled with the continued salience of both gender and religion in contemporary political campaigns, underscore the importance of attending to the gendered dimensions of authority.