Добірка наукової літератури з теми "Traditional gender beliefs"
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся зі списками актуальних статей, книг, дисертацій, тез та інших наукових джерел на тему "Traditional gender beliefs".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Статті в журналах з теми "Traditional gender beliefs"
1
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.
Повний текст джерелаАнотація:
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
2
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.
Повний текст джерелаАнотація:
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.
3
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.
Повний текст джерела
4
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.
Повний текст джерела
5
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.
Повний текст джерелаАнотація:
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.
6
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.
Повний текст джерелаАнотація:
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.
7
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.
Повний текст джерелаАнотація:
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.
8
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.
Повний текст джерелаАнотація:
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).
9
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.
Повний текст джерелаАнотація:
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.
10
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.
Повний текст джерелаАнотація:
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.
Дисертації з теми "Traditional gender beliefs"
1
Abrams, Jasmine. "Blurring the Lines of Traditional Gender Roles: Beliefs of African American Women." VCU Scholars Compass, 2012. http://scholarscompass.vcu.edu/etd/2782.
Повний текст джерелаАнотація:
Gender role beliefs of African American women in the United States should be investigated in a manner that considers their unique experiences and the distinct background of her cultural sharing group. In this study, gender role beliefs of African American women were examined by addressing the research question: What are the gender role beliefs of African American women for African American men and women? Eight focus groups comprising 44 African American women were conducted. Women were diverse in terms of age, religion, and socio-economic status. An ethnographic phenomenological approach was used to explore views related to gender roles among African American women. Nvivo 8, a qualitative data analysis software program, was utilized to code transcribed focus group data. Eight themes and 11 subthemes emerged from the data and were divided into three categories: gender role beliefs for women, gender role beliefs for men, and relevant contextual factors. Themes for gender role beliefs about women were 1) Having Multiple Roles, 2) Dedication to Care of Others, 3) Perceived Social Inferiority, and 4) Strength. Themes for gender role beliefs about men were 5) Lack of Commitment, 6) Strength, and 7) Mental and Emotional Immaturity. The theme that captured related contextual factors of gender roles was 8) Personal and Socio-historical Experiences of African Americans. Knowledge of gender role views can help provide a better understanding of human behavior and assist in the development of culturally specific interventions.
2
Malek, Farjina. ""The journey to warrior mothers”: Lived experiences of warrior mothers of children with physical disability in Bangladesh." Thesis, Queensland University of Technology, 2022. https://eprints.qut.edu.au/227687/1/Farjina_Malek_Thesis.pdf.
Повний текст джерелаАнотація:
This thesis explored the lived experiences of mothers caring for children with physical disability by adopting an interpretive phenomenology approach. This thesis revealed that mothers bore the brunt of domestic and caring work regardless of being home or when seeking rehabilitation treatment for their children. The intersection of gender, motherhood, disability, poverty, cultural beliefs and isolation powerfully combined, and mothers struggled to manage. However, rather than remaining fragile, without agency or hope, mothers were driven by a deep love for their children, and they emerged as brave Warriors who not only survived society’s harsh challenges but became inventive and creative.
3
Perez, Flor. "The Impact of Traditional Gender Role Beliefs and Relationship Status on Depression in Mexican American Women: A Study in Self- Discrepancies." Thesis, 2011. http://hdl.handle.net/1969.1/ETD-TAMU-2011-12-10519.
Повний текст джерелаАнотація:
Limited research has been conducted to examine traditional female Mexican American gender role beliefs and its impact on depression. In order to address the research questions, this dissertation developed two manuscripts. The first manuscript is a literature review that examines research concerning depression, Mexican American female gender role beliefs, and Self-Discrepancy theory. The second manuscript is a quantitative study that investigates the impact gender role beliefs and partner status has on depression in Mexican American women. Furthermore, the second manuscript suggests variables that contribute to depression in Mexican American women and recommendations for clinicians.
The aim of the second manuscript is to examine the literature concerning depression in Mexican American women and the ways in which traditional gender role beliefs and self-discrepancies may impact Mexican American women's mental health. This dissertation begins by examining the literature concerning depression in Mexican American women. It then explores Mexican American women's gender role socialization, including a review of the values that are taught through this process. This study then provides an in depth inspection of the ideal of marianismo, which guides traditional Mexican American women's gender role beliefs. Next it progresses to discuss Self-Discrepancy theory and possible mental health outcomes. Examples of possible self-discrepancies related to traditional Mexican American women's gender role beliefs are provided to illustrate how depression may occur when self-discrepancies are present. Finally, it provides recommendations for clinicians who work with depressed Mexican American women.
The second manuscript examines the impact of traditional gender role beliefs and partner status on depression in a sample of 325 Mexican American women. It is hypothesized that an interaction effect between partner status and gender role beliefs will be found, whereas Mexican American women who are unpartnered and have traditional gender role beliefs will experience a greater amount of depression, due to the presence of a discrepancy. Contrarily, results from the analysis of variance (ANOVA) found no interaction between partner status and gender role beliefs on depression. The manuscript provides possible explanations for such findings. In addition, results from a hierarchical regression indicate that level of education and the family pillar aspect of marianismo significantly impact depression in Mexican American women.
4
Mulaudzi, Fhumulani Mavis. "Women and sexually transmitted diseases: an exploration of indigenous knowledge and health practices among the VhaVenda." Thesis, 2003. http://hdl.handle.net/10500/669.
Повний текст джерелаАнотація:
Health care service providers in South Africa and elsewhere in the world are increasingly faced with an enormous challenge of modeling their approach to health care to meet the needs and expectations of the diverse societies they serve. The norms and customs that are inherent in these indigenous cultures are fundamental to the day-to-day existence of the people concerned and may hold a key to the understanding of many aspects of their lives, including the understanding of disease, in the case of this thesis, those transmitted sexually.
A grounded theory study was used based on its theory of symbolic interactionism to explore the indigenous knowledge and health practices of the Vhavenda in sexually transmitted diseases. Data was collected through in-depth interview with traditional healers and key informants. Snowball sampling was used to idenify key informants as categories continued to emerge. Dara was analyzed using three basic types of coding namely, open coding, axial coding and selective coding.
The findings of the study revealed a variety of terms used to identify SDs. Also emerging from the results was that cultural gender roles in the Vhavenda society justify women as sole agents of STDs. In accordance with grounded theory the decriptions of types of diseases, disease patterns, signs and symptoms culminated in "dirt" as the core category. It came out clear that dirt in the form of women'svaginal discharges and moral dirt is the main course of a STDs. It was also evident that strategies for combating STDs will have to take into account popular beliefs and attudes regarding views on STDs as well as the role and influence of traditional healers. Based on the above findings guidelines for designing a module for teaching health professionals has been formulated to aid them in understanding the beliefs and practices of people they serve.Health Studies
D. Litt et Phil. (Health Studies)
Книги з теми "Traditional gender beliefs"
1
LaFont, Suzanne. Beliefs and attitudes toward gender, sexuality, and traditions amongst Namibian youth. Windhoek, Namibia: Gender Research & Advocacy Project, Legal Assistance Centre, 2010.
Знайти повний текст джерела
2
Beliefs and attitudes toward gender, sexuality, and traditions amongst Namibian youth. Windhoek, Namibia: Gender Research & Advocacy Project, Legal Assistance Centre, 2010.
Знайти повний текст джерела
3
Del Fabbro, Roswitha, Frederick Mario Fales, and Hannes D. Galter. Headscarf and Veiling Glimpses from Sumer to Islam. Venice: Fondazione Università Ca’ Foscari, 2021. http://dx.doi.org/10.30687/978-88-6969-521-6.
Повний текст джерелаАнотація:
This volume – which stems from an international conference held at the University of Graz on March 2, 2020, just before the outbreak or the COVID-19 pandemic – represents a small, but specifically targeted contribution to a field of research and discussion that has increasingly come to the fore in the last two decades, regarding the practice of covering or veiling womens’ heads or faces over different times and places. “Dress is never value free”, as anthropologists state, and veiling functions as an assertion/communication of relationship dynamics in terms of gender, social and cultural identity, phases and stages of life (puberty, marriage, death) or of religious beliefs – even reaching to a typical dichotomy of our times, the female condition between tradition and modernity.
4
Srimulyani, Eka. Women from Traditional Islamic Educational Institutions in Indonesia. Amsterdam University Press, 2012.
Знайти повний текст джерела
5
Srimulyani, Eka. Women from Traditional Islamic Educational Institutions in Indonesia: Negotiating Public Spaces. Amsterdam University Press, 2012.
Знайти повний текст джерела
6
Srimulyani, Eka. Women from Traditional Islamic Educational Institutions in Indonesia: Negotiating Public Spaces. Amsterdam University Press, 2012.
Знайти повний текст джерела
7
Srimulyani, Eka. Women from Traditional Islamic Educational Institutions in Indonesia: Negotiating Public Spaces. Amsterdam University Press, 2012.
Знайти повний текст джерела
8
Bitel, Lisa. Gender and the Initial Christianization of Northern Europe (to 1000 CE). Edited by Judith Bennett and Ruth Karras. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199582174.013.012.
Повний текст джерелаАнотація:
Traditional histories of Europe's initial Christianization have focused on clerical preaching and the establishment of church institutions. However, by looking through the lens of gender at Christianity as men and women alike came to live it on a daily basis, historians can gain a better idea of the extent of women's participation in historical religious changes. Men and women carried Christianity to Europe—in the form of beliefs, rituals, and doctrines, but also as objects, relationships, spaces, and daily routines—over many centuries.
9
Willoughby, Brian J., and Spencer L. James. Gender and Gender Role Expectations. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190296650.003.0009.
Повний текст джерелаАнотація:
This chapter provides an overview of emerging adults’ views on gender and gender roles. The authors describe their findings regarding who emerging adults believe benefits more from marriage, men or women. Little consensus seemed to exist regarding how emerging adults viewed the connection between gender and marriage; the authors propose that this is a reflection of our current culture, which continues to move toward gender neutrality and the dismissal of gender differences. The authors also explore how emerging adults believe gender roles will play out in their own marriages. A specific paradox whereby emerging adults aspire to an egalitarian role balance yet tend to end up in traditional gender roles is discussed.
10
Risman, Barbara J. The True Believers. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199324385.003.0005.
Повний текст джерелаАнотація:
This is the first data chapter. In this chapter, respondents who are described as true believers in the gender structure, and essentialist gender differences are introduced and their interviews analyzed. They are true believers because, at the macro level, they believe in a gender ideology where women and men should be different and accept rules and requirements that enforce gender differentiation and even sex segregation in social life. In addition, at the interactional level, these Millennials report having been shaped by their parent’s traditional expectations and they similarly feel justified to impose gendered expectations on those in their own social networks. At the individual level, they have internalized masculinity or femininity, and embody it in how they present themselves to the world. They try hard to “do gender” traditionally.
Частини книг з теми "Traditional gender beliefs"
1
Tontodimamma, Alice, Stefano Anzani, Marco Antonio Stranisci, Valerio Basile, Elisa Ignazzi, and Lara Fontanella. "An experimental annotation task to investigate annotators’ subjectivity in a Misogyny dataset." In Proceedings e report, 281–86. Florence: Firenze University Press and Genova University Press, 2023. http://dx.doi.org/10.36253/979-12-215-0106-3.49.
Повний текст джерелаАнотація:
In recent years, hatred directed against women has spread exponentially, especially in online social media. Although this alarming phenomenon has given rise to many studies both from the viewpoint of computational linguistics and from that of machine learning, less effort has been devoted to analysing whether models for the detection of misogyny are affected by bias. An emerging topic that challenges traditional approaches for the creation of corpora is the presence of social bias in natural language processing (NLP). Many NLP tasks are subjective, in the sense that a variety of valid beliefs exist about what the correct data labels should be; some tasks, for example misogyny detection, are highly subjective, as different people have very different views about what should or should not be labelled as misogynous. An increasing number of scholars have proposed strategies for assessing the subjectivity of annotators, in order to reduce bias both in computational resources and in NLP models. In this work, we present two corpora: a corpus of messages posted on Twitter after the liberation of Silvia Romano on the 9th of May, 2020 and corpus of comments constructed starting from posts on Facebook that contained misogyny, developed through an experimental annotation task, to explore annotators’ subjectivity. For a given comment, the annotation procedure consists in selecting one or more chunk from each text that is regarded as misogynistic and establishing whether a gender stereotype is present. Each comment is annotated by at least three annotators in order to better analyse their subjectivity. The annotation process was carried by trainees who are engaged in an internship program. We propose a qualitative-quantitative analysis of the resulting corpus, which may include non-harmonised annotations.
2
Auspos, Patricia. "Epilogue." In Breaking Conventions, 405–22. Cambridge, UK: Open Book Publishers, 2023. http://dx.doi.org/10.11647/obp.0318.06.
Повний текст джерелаАнотація:
The Webbs and the Mitchells, the two couples who were most successful in establishing a more equitable balance of marriage and career, were committed to rewriting the rules of professional life as well as married life. They founded new types of research organizations and educational institutions, applied research in new ways, and adopted collaborative leadership and cooperative ideals in the organizations they headed. These two-pronged efforts reinforced the values the Webbs and the Mitchells espoused in their work and their domestic lives in ways that strengthened both. Elsie Clews Parsons’s efforts to shape her marriage and affairs in accordance with her feminist beliefs were less successful. She had few opportunities to apply these values in the workplace, although she did try to move her colleagues in that direction. The wives in the more traditional couples -- the Palmers and the Youngs – failed to reconcile the tensions between their work roles and their domestic lives. Unable to break free from conventional gender stereotypes, Alice and Grace deferred to their husbands at home, bowing to their authority rather than asserting their own, and found multiple ways to limit the effects of their revolutionary careers on their roles as wives. What was needed to bring about major and lasting change in the marriages of this early vanguard of dual career couples was a conscious commitment to more equality in the home and the workplace, and a simultaneous assault on both fronts. A similar approach would prove critical in enabling large numbers of middle-class wives to carve out professional careers in the 21st century. It took decades of struggle before that was accomplished. From the 1920s through the 1960s, middle-class working wives and mothers wrestled with the same obstacles and challenges as these early women professionals did. In both the workplace and the home, they were bucking cultural norms that continued to define middle-class womanhood in terms of motherhood, wifehood, and homemaking, and expected women to be supportive and deferential to men. Middle-class wives who combined marriage and a professional career in these decades fell back on the same strategies that the women in this early generation utilized. A widespread assault on the patriarchal underpinnings of middle-class marriages and workplaces did not take hold until late in the 1960s. Fueled in part by Second Wave feminism, women won legislative protections and legal redress against problems that had long been treated as personal and individual, but were newly seen as structural and systemic issues. Intent on having careers, women began flooding into graduate and professional schools, married later, had smaller families, and stayed in the workforce after they had children. These changes have been as revolutionary for men as for women. Women who combine marriage and career are no longer flouting middle-class conventions; they are part of a trend that is reconfiguring middle-class culture and slowly reshaping workplace practices and domestic life. Middle-class women increasingly expect their male spouses and partners to share equally in housekeeping and childrearing, and men are doing more of these tasks than they formerly did. But women still do the bulk of the domestic work, and report that their male partners do less than the men think they do. Progress has been made, but more is needed. The five remarkable women depicted in this book – and the equally remarkable men they married – helped to pave the way for these changes. Alice, Grace, Elsie, Beatrice, and Lucy would be delighted to know that middle-class women have so fully entered public life and are no longer expected to choose between marriage and a career. They would be thrilled to see that men are taking more responsibility for rearing children and managing the home, although they might lament the loss of live-in servants. And they would undoubtedly applaud shifting notions of gender – especially standards of masculinity – that are helping to turn modern-day husbands into supportive partners and companionate spouses for accomplished women who find self-fulfillment in working outside the home.
3
Auspos, Patricia. "Bibliography." In Breaking Conventions, 423–42. Cambridge, UK: Open Book Publishers, 2023. http://dx.doi.org/10.11647/obp.0318.07.
Повний текст джерелаАнотація:
The Webbs and the Mitchells, the two couples who were most successful in establishing a more equitable balance of marriage and career, were committed to rewriting the rules of professional life as well as married life. They founded new types of research organizations and educational institutions, applied research in new ways, and adopted collaborative leadership and cooperative ideals in the organizations they headed. These two-pronged efforts reinforced the values the Webbs and the Mitchells espoused in their work and their domestic lives in ways that strengthened both. Elsie Clews Parsons’s efforts to shape her marriage and affairs in accordance with her feminist beliefs were less successful. She had few opportunities to apply these values in the workplace, although she did try to move her colleagues in that direction. The wives in the more traditional couples -- the Palmers and the Youngs – failed to reconcile the tensions between their work roles and their domestic lives. Unable to break free from conventional gender stereotypes, Alice and Grace deferred to their husbands at home, bowing to their authority rather than asserting their own, and found multiple ways to limit the effects of their revolutionary careers on their roles as wives. What was needed to bring about major and lasting change in the marriages of this early vanguard of dual career couples was a conscious commitment to more equality in the home and the workplace, and a simultaneous assault on both fronts. A similar approach would prove critical in enabling large numbers of middle-class wives to carve out professional careers in the 21st century. It took decades of struggle before that was accomplished. From the 1920s through the 1960s, middle-class working wives and mothers wrestled with the same obstacles and challenges as these early women professionals did. In both the workplace and the home, they were bucking cultural norms that continued to define middle-class womanhood in terms of motherhood, wifehood, and homemaking, and expected women to be supportive and deferential to men. Middle-class wives who combined marriage and a professional career in these decades fell back on the same strategies that the women in this early generation utilized. A widespread assault on the patriarchal underpinnings of middle-class marriages and workplaces did not take hold until late in the 1960s. Fueled in part by Second Wave feminism, women won legislative protections and legal redress against problems that had long been treated as personal and individual, but were newly seen as structural and systemic issues. Intent on having careers, women began flooding into graduate and professional schools, married later, had smaller families, and stayed in the workforce after they had children. These changes have been as revolutionary for men as for women. Women who combine marriage and career are no longer flouting middle-class conventions; they are part of a trend that is reconfiguring middle-class culture and slowly reshaping workplace practices and domestic life. Middle-class women increasingly expect their male spouses and partners to share equally in housekeeping and childrearing, and men are doing more of these tasks than they formerly did. But women still do the bulk of the domestic work, and report that their male partners do less than the men think they do. Progress has been made, but more is needed. The five remarkable women depicted in this book – and the equally remarkable men they married – helped to pave the way for these changes. Alice, Grace, Elsie, Beatrice, and Lucy would be delighted to know that middle-class women have so fully entered public life and are no longer expected to choose between marriage and a career. They would be thrilled to see that men are taking more responsibility for rearing children and managing the home, although they might lament the loss of live-in servants. And they would undoubtedly applaud shifting notions of gender – especially standards of masculinity – that are helping to turn modern-day husbands into supportive partners and companionate spouses for accomplished women who find self-fulfillment in working outside the home.
4
Davis, Edward B., James M. Day, Philip A. Lindia, and Austin W. Lemke. "Religious/Spiritual Development and Positive Psychology: Toward an Integrative Theory." In Handbook of Positive Psychology, Religion, and Spirituality, 279–95. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_18.
Повний текст джерелаАнотація:
AbstractThroughout the history of psychology, scholars and practitioners have sought to understand religious/spiritual (R/S) development and its intersections with well-being. Several models of R/S development have been proposed, but they have neither been well-integrated with each other nor studied and applied broadly in the field of positive psychology. This chapter’s purpose is to draw on existing longitudinal research on R/S development to propose an integrative theory that can guide developmental science and practice on religion, spirituality, and positive psychology. This Positive Religious and Spiritual Development (PRSD) theory posits that people’s religiousness/spirituality (a) is motivated by goals designed to meet psychological needs (e.g., for acceptance, predictability, and competence); (b) consists of mental/neural representations (stored beliefs, emotions, action tendencies, and physiological responses) and R/S habits that develop and change through relational experiences at the micro-, meso-, and macrolevels; (c) is influenced by numerous contextual factors (e.g., age, sex/gender, culture, and faith tradition), including personal and sociocultural assets and liabilities (risk and resilience factors); and (d) interacts bidirectionally with people’s holistic well-being via psychological, social, behavioral, and physical pathways. We offer illustrative examples of PRSD theory, highlight some of its caveats and limitations, and discuss its applications for clinical practice and religious ministry.
5
Redstone, Ilana. "The Three Beliefs." In Unassailable Ideas, 10–16. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190078065.003.0002.
Повний текст джерелаАнотація:
Three beliefs shape much of what occurs on campuses. Taken together, these three beliefs make up a worldview that readily compromises certain values (like respect for free speech and viewpoint diversity) when they are viewed as conflicting with the goals of protecting against claims of harm. The first belief is that any action to undermine or replace traditional frameworks is by definition a good thing. The second belief is that, absent the hand of discriminatory actors, all group-level outcomes would be equal. The third belief is in the primacy of identity, which is commonly invoked through race, ethnicity, gender, religion, sexual orientation, or gender identity.
6
Augé, C. Riley. "Traditional Wisdom." In The Archaeology of Magic, 127–40. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9780813066110.003.0007.
Повний текст джерелаАнотація:
The process of locating and evaluating folkloristic data sources is presented here as a prelude to the analysis of the detailed magical references abstracted from those sources. The sources include multiple folklore collections gathered in Britain and New England. These sources provide at times a repetition of information from the historic sources, like the rationale of the Doctrine of Signatures, and in other instances references to beliefs, objects, and practices not noted in any historic documents including ideas about magical plants and some supernatural beings. These examples provide an additional layer of information into who was using magic during this period, why they used it, and how it manifested, specifically the use of gender related magic as a crisis response to a host of perceived dangers.
7
Augé, C. Riley. "Archaeology and Gendered Magic." In The Archaeology of Magic, 1–11. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9780813066110.003.0001.
Повний текст джерелаАнотація:
Chapter 1 introduces readers to the necessity of archaeological consideration of belief as a primary driving force behind daily decision making and praxis, while providing a brief history of the archaeology of magic and study of magical beliefs. It defines gender and situates it in relationship to the use of magic in the seventeenth century to create protective barriers. To reveal the traditional beliefs and rationales behind such practices requires knowledge of the folklore of the people under study. Finally, it provides chapter summaries to guide readers through the remainder of the volume.
8
Merrick, Teri. "Non-deference to Religious Authority." In Voices from the Edge, 97–118. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198848844.003.0005.
Повний текст джерелаАнотація:
In Epistemic Authority, Linda Zagzebski argues that members of long-standing religious communities are rationally justified in deferring to the authority of their tradition when asserting certain beliefs or deciding on a course of action. Deferential trust in religious authority, on her account, is a proper expression of a member’s intellectual humility. In this chapter, I argue that Zagzebski has not sufficiently considered the fact that religious traditions may be vehicles of epistemic oppression. Christian communities have a history of hermeneutically marginalizing those whose bodies and gender identities deviate from the so-called ‘able-bodied’ male type. Drawing on the work of Kristie Dotson, Miranda Fricker, and Hermann Cohen, I show that wholesale deference to traditional religious authority would merely perpetuate this marginalization and the ensuing epistemic oppressions. On my account, non-deference to some traditionally authorized beliefs is not indicative of member’s arrogance, but rather an attempt to cultivate the virtue of epistemic justice.
9
Bagasra, Anisah. "Muslim Worldviews." In Research Anthology on Mental Health Stigma, Education, and Treatment, 121–42. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-8544-3.ch008.
Повний текст джерелаАнотація:
This chapter seeks to provide an overview of traditional and contemporary Muslim worldviews, specifically beliefs and attitudes that may relate to help-seeking and interaction with human services such as counseling, health services, educational systems, and social services. Traditional Islamic beliefs and views, combined with contemporary issues and the experiences of living as a religious minority, can impact successful interaction between members of the Muslim community and service providers. In addition, basic knowledge of Muslim worldviews can aid helping professionals in providing effective, culturally competent care. This chapter focuses on traditional Islamic concepts of health and illness, common lay beliefs that stem from traditional views, attitudes towards treatment, and help-seeking patterns. The interplay of religiosity, acculturation, gender, family dynamics, and other relevant factors on help-seeking and service utilization are also presented to provide the reader with a holistic perspective of prevalent Muslim worldviews.
10
Bagasra, Anisah. "Muslim Worldviews." In Working With Muslim Clients in the Helping Professions, 1–22. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-0018-7.ch001.
Повний текст джерелаАнотація:
This chapter seeks to provide an overview of traditional and contemporary Muslim worldviews, specifically beliefs and attitudes that may relate to help-seeking and interaction with human services such as counseling, health services, educational systems, and social services. Traditional Islamic beliefs and views, combined with contemporary issues and the experiences of living as a religious minority, can impact successful interaction between members of the Muslim community and service providers. In addition, basic knowledge of Muslim worldviews can aid helping professionals in providing effective, culturally competent care. This chapter focuses on traditional Islamic concepts of health and illness, common lay beliefs that stem from traditional views, attitudes towards treatment, and help-seeking patterns. The interplay of religiosity, acculturation, gender, family dynamics, and other relevant factors on help-seeking and service utilization are also presented to provide the reader with a holistic perspective of prevalent Muslim worldviews.
Тези доповідей конференцій з теми "Traditional gender beliefs"
1
Alyafei, Alshaima Saleh. "Science Teachers’ Beliefs about Teaching and Learning Implementing Inquiery-based Learning - A Case in Qatar Government Primary Schools." In Qatar University Annual Research Forum & Exhibition. Qatar University Press, 2020. http://dx.doi.org/10.29117/quarfe.2020.0278.
Повний текст джерелаАнотація:
The current study investigates the beliefs held by science teachers on constructivism and a traditional approach in Qatar government primary schools. More specifically, it aims to investigate the challenges that science teachers experience during inquiry-based learning implementation. A web-based survey was conducted in order to collect data from grades 4 to 6 science teachers. A total of 112 science teachers responded and completed the survey on a voluntary basis. The results indicate that science teachers hold a higher beliefs in constructivism than traditional approach. A T-test and ANOVA analysis have showed that there is no significant differences between the beliefs of science teachers’ and their gender, level of education, and years of teaching experience. In addition, science teachers faced challenges in lesson planning, assessment, and teacher support.
2
Bhattacharya, U. "5 Indian middle-class women and postpartum depression: understanding the influence of traditional gendered socialization." In Negotiating trust: exploring power, belief, truth and knowledge in health and care. Qualitative Health Research Network (QHRN) 2021 conference book of abstracts. British Medical Journal Publishing Group, 2021. http://dx.doi.org/10.1136/bmjopen-2021-qhrn.5.
Повний текст джерела
3
"Increasing Intrinsic Motivation of Programming Students: Towards Fix and Play Educational Games." In InSITE 2018: Informing Science + IT Education Conferences: La Verne California. Informing Science Institute, 2018. http://dx.doi.org/10.28945/3996.
Повний текст джерелаАнотація:
Aim/Purpose: [This Proceedings paper was revised and published in the 2018 issue of the journal Issues in Informing Science and Information Technology, Volume 15] The objective of this research is to investigate the effectiveness of educational games on learning computer programming. In particular, we are focusing on examining whether allowing the players to manipulate the underlying code of the educational game will increase the intrinsic motivation of the programming students. Background: Traditionally, learning computer programming is considered challenging. Educational games can be used as a tool to motivate students to learn challenging subjects such as programming. Young students are fond of playing digital games. Moreover, they are also interested in creating game applications. Methodology: We created a prototype for a casual game to teach the fundamentals of conditional structures. Casual games, compared to other genres, are easy to learn and play. A number of errors were intentionally included in the game at different stages. Whenever an error is encountered, students have to stop the game and fix the bug before proceeding. In order to fix a bug, a student should understand the underlying program of the game. In this strategy, we believe that the self-esteem of the students will be built as they fix the bugs. This in turn will intrinsically motivate the students to actively engage in learning while playing. Contribution: Learning first programming language is considered very challenging. This research, investigates a novel approach to teach programming using educational games. Findings: A pilot study was conducted using the prototype to evaluate our claim. The outcome of the evaluation is encouraging. Allowing the gamers, who use educational games for learning programming, to manipulate the underlying code of the educational game will increase the intrinsic motivation of the programming students. This paper will describe the problem statement, research methodologies, preliminary results, and future directions of the research. Recommendations for Practitioners: Creating industry level educational games to teach programming will be beneficial to the society. Recommendation for Researchers: Learning first computer programming language is considered challenging. This research investigates a novel approach to teach programming. we focused on examining whether allowing the players to manipulate the underlying code of the educational game will increase the intrinsic motivation of the programming students. We used casual games for investigation. This research may be extended for other genres. Comparing this approach with other approaches such as Algorithm Animation techniques will be another potential research topic. Impact on Society: Today, digital technology plays a key role in our daily lives. Even the kids’ toys are becoming more and more digital and some of which are programmable. The future generations of students should be able to use digital technologies proficiently. In addition, they should also be able to understand and modify the underlying computer programs. Nevertheless, learning computer programming is considered challenging, and beginning students are easily frustrated and become bored. This research investigate a novel approach to alleviate this disenchantment. Future Research: In future, different types of casual games will be developed to learn different topics in computer programming, and a full scale evaluation (including objective evaluation using game scores) will be conducted. This research will follow the principles outlined in the US Department of Education’s Common Guidelines for Education and Research The reliability of the questionnaire will be measured using Cronbach’s alpha. One-way MANOVA will analyze the efficacy of the proposed intervention on the students’ performance, and their intrinsic motivation and flow experience. The sample sizes may be different. A priori analysis will be conducted to verify existence of multivariate outliers, normality condition, and homogeneity of covariance. Power and Effect size analysis will be reported
4
Cmeciu, Camelia, Doina Cmeciu, and Monica Patrut. "CSR 2.0 - FRAMING ONLINE LEARNING ENVIRONMENTS IN CAMPAIGNS ON NON-FORMAL EDUCATION." In eLSE 2013. Carol I National Defence University Publishing House, 2013. http://dx.doi.org/10.12753/2066-026x-13-200.
Повний текст джерелаАнотація:
Education is one of the most important signs of social progress and throughout the years a twofold evolution has taken place: on the one hand, the providers of knowledge have evolved from schools and universities to the business community and on the other hand, the traditional receivers of knowledge have changed into creators of knowledge. Business organizations have become aware that the corporate involvement in the community by implementing social campaigns on education may trigger a higher degree of visibility and consolidate the stakeholder relationship management. Thus the well-known corporate social responsibility (CSR) syntagm, ?doing well by doing good? (Rawlins, 2005) has turned into a pervasive element of the organizational discourse. As the report on CSR of the European Commission and the Directorate-General for Employment, Social Affairs and Inclusion (2011) highlighted, CSR should not be ?an isolated practice or teaching subject but a cross-cutting approach embedded in the wider concept of sustainable development?. The economic, legal, ethical, and philanthropic dimensions beyond every CSR activity should be integrated within the framework of campaigns which ?are often driven by reform efforts, actions that seek to make life or society or both better, as defined by emerging social values? (Dozier et. al, 2001). The final outcome of improving people?s life and/ or society involves stirring one?s awareness towards an issue. Investing into people?s education has become a pervasive issue for many organizations nowadays and non-formal education is a type of acquiring knowledge which the business community seems to prefer because it lies on social constructivism whose purposes are self-knowledge, development of identities, and belief that stakeholders can make a difference in the world (Oldfather et al., 1999). Within the age of Web 2.0 the traditional non-formal learning settings (museums, zoos, botanical gardens, planetariums and so on) have changed into online environments where features such as engaging, participating, connecting, collaborating, and sharing (Lee, Williams, Kim, 2012) prevail. Running a CSR 2.0 campaign on non-formal education implies that business organizations create these virtual environments where social media applications are used as a bidirectional information delivery system where stakeholders play an active role in the collaborative knowledge construction. As methodology, we will use the framing theory in order to provide the content analysis of the CSR 2.0 campaigns on non-formal education which were awarded at the Romanian PR Award in 2009, 2010 and 2011. Frames rely on the selection of some aspects of a perceived reality which are made more salient in a communicating (e-)text. We will provide a threefold analysis: a) a general framework of the Romanian CSR 2.0 campaigns on non-formal education taking into account R. Entman?s four frame types: problem definition, causal interpretation, moral evaluation and treatment recommendation; b) a structural analysis of non-formal education virtual environments as a hybrid genre formed of multimodal resources; c) a comparative analysis of the online environments framed as treatment recommendations which were used in the awarded Romanian CSR 2.0 campaigns on education. The research questions will focus on four aspects: the salience of business organizations as providers of non-formal education; the dominance of the awarded thematic online environments; the types of social actions framed in the different thematic e-learning environments; the types of digital identities virtually assigned to stakeholders. References Dozier, D.M., Grunig, L.A., & Grunig, J. E. (2001). Public relations as communication campaign. In R. E. Rice, & Ch. K. Atkin (Eds.), Public communication campaigns. 3rd edition (pp. 231-248). Thousand Oaks, London, New Delhi: Sage Publications. Entman, R. M. (1993). Framing: Toward clarification of a fractured paradigm. Journal of Communication, 43(4), 51-58. Lee, K., Williams, M.K. & Kim, K. (2012). Learning through social technologies: facilitating learning experiences with Web 2.0 social media. In P. Resta (Ed.), Proceedings of Society for Information Technology & Teacher Education International Conference 2012 (pp. 560-565). Oldfather, P., West, J., White, J., & Wilmarth, J. (1999). Learning through children?s eyes. Social constructivism and the desire to learn. Washington D.C.: American Psychological Association. Rawlins, B. L. (2005). Corporate Social Responsibility. In R.L. Heath (Ed.), Encyclopedia of Public Relations (pp. 210-214). Thousand Oaks, London, New Delphi: Sage Publications. 210-214. CSR
Звіти організацій з теми "Traditional gender beliefs"
1
Ostaszewska, Aneta, Magdalena Szafranek, Marta Jadwiga Pietrusińska, and Karolina Ligna-Paczocha. Kobiety na uniwersytetach i pandemia Covid-19. Badania porównawcze na temat pracy kobiet. Wydział Stosowanych Nauk Społecznych i Resocjalizacji, October 2022. http://dx.doi.org/10.55226/uw.nawa2021.2022.
Повний текст джерелаАнотація:
Women at universities and the Covid-19 pandemic. Comparative research on women’s work The presented publication is a summary of the project “Women at universities and the Covid-19 pandemic. Comparative research on women’s work”. The project was carried out at the University of Warsaw in partnership with the University of Milan from September 2021 to August 2022. The research study is based on purposive sampling. It fits into a rather bleak and pessimistic picture of the modern university as an institution “in crisis”. The pandemic exacerbated the state of instability by revealing the tensions between the pursuit of progress and constraints, if only financial, and the strong habit to the traditional model of work. The university is not only a place to study, but also to work. And this aspect, more specifically, women’s work, was the focus of our research. We talked about women’s work at the university not only with female academics, but also with administrative, technical and IT support staff. We wanted to find out more about the experience of working under pandemic conditions and the challenges of post-pandemic reality. We believe that the women’s needs recognized in the course of the study and the proposed solutions (recommendations) can provide practical inspiration for change at universities that aim to improve gender equality and build more equal workplaces.
2
Ostaszewska, Aneta, Magdalena Szafranek, Marta Jadwiga Pietrusińska, and Karolina Ligna-Paczocha. Women at universities and the Covid-19 pandemic. Comparative research on women’s work. Wydział Stosowanych Nauk Społecznych i Resocjalizacji, October 2022. http://dx.doi.org/10.55226/uw.nawa2021.2022.1.
Повний текст джерелаАнотація:
Women at universities and the Covid-19 pandemic. Comparative research on women’s work The presented publication is a summary of the project “Women at universities and the Covid-19 pandemic. Comparative research on women’s work”. The project was carried out at the University of Warsaw in partnership with the University of Milan from September 2021 to August 2022. The research study is based on purposive sampling. It fits into a rather bleak and pessimistic picture of the modern university as an institution “in crisis”. The pandemic exacerbated the state of instability by revealing the tensions between the pursuit of progress and constraints, if only financial, and the strong habit to the traditional model of work. The university is not only a place to study, but also to work. And this aspect, more specifically, women’s work, was the focus of our research. We talked about women’s work at the university not only with female academics, but also with administrative, technical and IT support staff. We wanted to find out more about the experience of working under pandemic conditions and the challenges of post-pandemic reality. We believe that the women’s needs recognized in the course of the study and the proposed solutions (recommendations) can provide practical inspiration for change at universities that aim to improve gender equality and build more equal workplaces.