Gender belief systems through the lens of culture—Differences in precarious manhood beliefs and reactions to masculinity threat in Poland and Norway.

2021 ◽  
Vol 22 (2) ◽  
pp. 265-276
Author(s):  
Tor Valved ◽  
Natasza Kosakowska-Berezecka ◽  
Tomasz Besta ◽  
Sarah E. Martiny
Keyword(s):  
Belief Systems ◽  
Masculinity Threat ◽  
Gender Belief ◽  
Culture Differences

Gender Belief Systems: Homosexuality and the Implicit Inversion Theory

1987 ◽  
Vol 11 (1) ◽  
pp. 83-96 ◽  
Author(s):  
Mary E. Kite ◽  
Kay Deaux
Keyword(s):  
Belief Systems ◽  
Gender Stereotyping ◽  
Male And Female ◽  
Inversion Model ◽  
Masculinity And Femininity ◽  
Inversion Theory ◽  
Opposite Sex ◽  
Gender Belief ◽  
Additional Support ◽  
Male Homosexuals

Beliefs about the characteristics of male and female homosexuals and heterosexuals were assessed to determine the degree to which stereotypes of homosexuals are consistent with the inversion model proposed by Freud (1905) and others, i.e., the assumption that homosexuals are similar to the opposite-sex heterosexual. Results showed that people do subscribe to an implicit inversion theory wherein male homosexuals are believed to be similar to female heterosexuals, and female homosexuals are believed to be similar to male heterosexuals. These results offer additional support for a bipolar model of gender stereotyping, in which masculinity and femininity are assumed to be in opposition.

Prospects for Change in a New Millennium: Gender Beliefs of Young Girls in Sport and Physical Activity

2003 ◽  
Vol 12 (2) ◽  
pp. 83-109 ◽  
Author(s):  
Sarah G. McCallister ◽  
Elaine M. Blinde ◽  
Jessie M. Phillips
Keyword(s):  
Physical Activity ◽  
20Th Century ◽  
Belief Systems ◽  
Young Girls ◽  
Perceptions And Attitudes ◽  
Women In Sport ◽  
Changing Roles ◽  
Physical Attributes ◽  
Gender Belief ◽  
New Millennium

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.

European Differences in Self-Perceived Multiple Intelligences

1999 ◽  
Vol 4 (3) ◽  
pp. 131-138 ◽  
Author(s):  
Adrian Furnham ◽  
Tim Rakow ◽  
Ivan Sarmany-Schuller ◽  
Filip De Fruyt
Keyword(s):  
Sex Differences ◽  
Multiple Intelligences ◽  
Factor Structure ◽  
Factor Analyses ◽  
Verbal Iq ◽  
Sex Effects ◽  
Iq Scores ◽  
Culture Differences ◽  
Three Factor

In this study, 140 Belgian, 227 British, and 177 Slovakian students estimated their own multiple IQ scores as well as that of their parents (mother and father) and siblings (first and second brother and sister). Various factor analyses yielded a clear three-factor structure replicating previous studies. A sex × culture ANOVA on self-ratings of three factors that underline the seven intelligences (verbal, numerical, cultural) showed culture and sex effects as well as interactions. As predicted, males rated their own overall IQ, though not that of their parents or siblings, higher than females did. Males also rated their numerical IQ, but not their verbal or cultural IQ, higher than females did. There were few culture differences but many interactions, nearly all caused by Slovakian females, who rated aspects of their own and their fathers' IQ higher than Slovakian males, while the pattern for the Belgians was precisely the opposite. Participants believed their verbal IQ was higher than their numerical IQ and their cultural IQ. Males believed their verbal and numerical IQ score to be fairly similar, though much higher than their cultural IQ, while females believed their verbal IQ the highest, followed by numerical and cultural IQ. Females also believed they were more intelligent than both parents. Overall results showed consistency in the sex differences in ratings across cultures but differences in level of estimated IQ possibly as a result of cultural demands for modesty.

The Place of Traditional Artists in the Preservation of Nigerian Art

2018 ◽  
pp. 75-88
Author(s):  
Victoria N Osuagwu
Keyword(s):  
Belief Systems ◽  
Sacred Grove ◽  
Art World ◽  
Human Beings ◽  
Open Spaces ◽  
Economic Resource ◽  
The People ◽  
Traditional Artists ◽  
Global Art ◽  
Source Of Information

Human beings have always left signs of their activities behind them. These signs take both tangible and intangible forms, including buildings, sites, sculptural works, antiquities, rock art paintings, belief systems, and traditions. The people of this millennium have recognized the remains of our fore-bears namely archaeological, architectural monuments, sites, and cultural works as an integral part of the cultural heritage of all humanity. They also recognized the fact that heritage is an invaluable source of information about the lives and activities of human beings and their artistic and technical capabilities over the centuries. The Nigerian Ancient Art Tradition which spans eight thousand years is a product of diverse artists from Dufuna, Nok, Igbo-Ukwu, Ife, Owo, Benin, Tada, etc. Also remarkable are the sculptural works created by late Susanne Wenger (an Austrian) and her New Sacred Art Movement in Osun-Osogbo Sacred Grove, which gave meaning to open spaces within the grove. This paper examines the role played by these artworks to project Nigeria to the global art world. The benefits to Nigeria and the global art traditions and recommendations on how to revive this dwindling economic resource will also be examined. The approach used was to study the artworks produced by some of these artists. Some of the findings were that the works were carefully done with suitable materials that have withstood climate change.

Coming-of-Age Cinema in New Zealand

2017 ◽  
Author(s):  
Alistair Fox
Keyword(s):  
Coming Of Age ◽  
Belief Systems ◽  
Time Frame ◽  
New Wave ◽  
Art Cinema ◽  
Literary Sources ◽  
French New Wave ◽  
Significant Phenomenon ◽  
The Impact ◽  
New Zealanders

This book investigates the coming-of-age genre as a significant phenomenon in New Zealand’s national cinema, tracing its development from the 1970s to the present day. A preliminary chapter identifies the characteristics of the coming-of-age film as a genre, tracing its evolution and the influence of the French New Wave and European Art Cinema, and speculating on the role of the genre in the output of national cinemas. Through case studies of fifteen significant films, including The God Boy, Sleeping Dogs, The Scarecrow, Vigil, Mauri, An Angel at My Table, Heavenly Creatures, Once Were Warriors, Rain, Whale Rider, In My Father’s Den, 50 Ways of Saying Fabulous, Boy, Mahana, and Hunt for the Wilderpeople, subsequent chapters examine thematic preoccupations of filmmakers such as the impact of repressive belief systems and social codes, the experience of cultural dislocation, the expression of a Māori perspective through an indigenous “Fourth Cinema,” bicultural relationships, and issues of sexual identity, arguing that these films provide a unique insight into the cultural formation of New Zealanders. Given that the majority of films are adaptations of literary sources, the book also explores the dialogue each film conducts with the nation’s literature, showing how the time frame of each film is updated in a way that allows these films to be considered as a register of important cultural shifts that have occurred as New Zealanders have sought to discover their emerging national identity.

For Pity's Sake

2011 ◽  
Vol 4 (2) ◽  
pp. 253-270 ◽  
Author(s):  
Alan Hodkinson ◽  
Chandrika Devarakonda
Keyword(s):  
Global Education ◽  
Affective Commitment ◽  
Belief Systems ◽  
Teacher Discourse ◽  
Cultural Contexts ◽  
Religious Traditions ◽  
Forensic Examination ◽  
Indian Tradition

This paper offers a critique of transnational aspects of ‘inclusion,’ one of those global education buzzwords that as Slee (2009) puts it, say everything but say nothing. It starts off by trying to compare Indian and English usages and attitudes at the level of teacher discourse, and notes the impossibility of any ‘authentic’ translation, given the very different cultural contexts and histories. In response to these divergences, the authors undertake a much more genealogical and ‘forensic’ examination of values associated with ‘inclusion,’ focussing especially on a key notion of ‘pity.’ The Eurocentric tradition is traced from its Platonic origins through what is claimed to be the ‘industrialization of pity’ and its rejection as a virtue in favour of more apparently egalitarian measures of fairness. The Indian tradition relates rather to religious traditions across a number of different belief systems, most of which centre on some version of a karmic notion of pity. The authors both criticise and reject ‘inclusion’ as a colonisation of the global and call for a new understanding of notions like ‘pity’ as affective commitment rather than ‘fair’ dispensation of equality.

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