Measuring Sexism, Racism, Sexual Prejudice, Ageism, Classism, and Religious Intolerance: The Intolerant Schema Measure

Despite similarities between sexism, racism, sexual prejudice, ageism, classism, and religious intolerance, investigators do not routinely investigate these intolerant beliefs simultaneously. The purpose of this project was to create a brief, psychometrically sound measure of intolerance reflecting these 6 constructs. Data from existing measures (Attitudes Toward Women Scale, Neosexism Scale, Modern and Old-Fashioned Racism Scale, Modern Homophobia Scale, Frabroni Scale of Ageism, Economic Beliefs Scale, and M-GRISM) and from items created by the authors were obtained from several college samples to create the Intolerant Schema Measure (ISM). Results support the internal consistency, test–retest reliability, and factor structure of the questionnaire. Expected relationships between measured concepts, social dominance, social desirability, and across key demographic groups support the validity of the instrument.     

How Ambivalent Sexism Toward Women and Men Support Rape Myth Acceptance

The goal of this study was to determine how ambivalent sexism toward women and men are both associated with rape myth acceptance. The Illinois Rape Myth Acceptance scale, Ambivalent Sexism Inventory, and Ambivalence toward Men Inventory were completed by 409 participants. Hostile sexism toward women positively correlated with rape myth acceptance. For benevolent sexism toward women, complementary gender differentiation was positively associated with rape myth acceptance whereas protective paternalism was negatively associated. Benevolent sexism toward men, but not hostile sexism, positively correlated with rape myth acceptance. Further, for female participants higher maternalism toward men corresponded with higher rape myth acceptance. These findings suggest that sexist beliefs toward both women and men are important for understanding the support of rape myths.     

Gender Differences in Correlates of Homophobia and Transphobia

A scale of prejudice against transgender individuals was developed, validated, and contrasted with a homophobia measure in 153 female and 157 male US college undergraduates. For both sexes, transphobia and homophobia were highly correlated with each other and with right-wing authoritarianism, religious fundamentalism, and hostile sexism, but aggression proneness was predictive of transphobia and homophobia only in men. Benevolent sexism and rape myth acceptance were more predictive of transphobia and homophobia in women than men. With homophobia partialled out, authoritarianism, fundamentalism, and aggression proneness no longer predicted transphobia for men, but authoritarianism, fundamentalism, benevolent sexism, and rape myth acceptance continued to predict transphobia in women. Discussion focused on gender differences in issues that drive prejudice against transgender and homosexual individuals.     

Acceptance of sexual aggression myths in a representative sample of German residents

A representative sample of German residents (N = 5397) was surveyed with the aim of studying their acceptance of contemporary rape myths (RMA), using items from the Acceptance of Modern Myths About Sexual Aggression Scale [AMMSA; Gerger et al., 2007] in relation to demographic variables (e.g., gender, age), intolerant belief systems (e.g., sexism, islamophobia), the ideologies of rightwing authoritarianism (RWA), and social dominance orientation (SDO), as well as gender identification. Age showed a U-shaped relationship with RMA, whereas gender was unrelated to RMA. For men (women), greater identification with their gender was associated with higher (lower) RMA. Substantial correlations of RMA with intolerant belief systems support the idea of a schema of intolerance. Although RWA and SDO were both related to RMA, only RWA explained unique variance beyond the effects of intolerant belief systems. Results are discussed in comparison to prior studies using mainly student samples.     

A BLACK FEMINIST MODEL OF RAPE MYTH ACCEPTANCE

A Black feminist model was used to investigate rape myth acceptance between African American antirape activists and a comparison group of nonactivists using Cross's (1991) racial identity model and Downing and Roush's (1985) feminist identity model. As predicted, activists rejected rape myths more than nonactivists; the earlier stages of both models were associated with rape myth acceptance; the later stages were associated with rape myth rejection; and activists evidenced more sociopolitical maturity (race and gender consciousness) than nonactivists. The findings suggest that researchers may need to investigate to what degree rape myth acceptance serves an overarching system of social domination where racism and sexism overlap.     

Ambivalent Sexism, Belief in a Just World, and Empathy as Predictors of Turkish Students’ Attitudes Toward Rape Victims

The present study investigated whether hostile sexism, benevolent sexism, belief in a just world and empathy predict attitudes toward rape victims in a Turkish sample. Turkish college students (N = 425, mean age = 22) completed scales assessing Ambivalent Sexism, Belief in a Just World and Rape Victim Empathy as predictors of a general measure of attitudes toward rape victims. Male (as compared to female) participants had significantly less positive attitudes toward rape victims. Correlational analyses showed that, for both male and female participants, benevolent as well as hostile sexism, and belief in a just world each predicted less positive attitudes toward rape victims, but empathy predicted more positive attitudes.     

Deconstructing the Associations of Religiosity,Christian Denominations,and Non-Religions to Rape Myth Acceptance among University Students

Minimal research exists regarding the relationship between rape myth acceptance and religion. This study assessed rape myth acceptance of 503 university students’ disaggregated by five religious identities from 21 Division I postsecondary institutions. Except for Presbyterians, females disagree with rape myths at greater levels than males. Religiosity is a non-predictor for rape myth acceptance after controlling for students’ demographic and lifestyle characteristics. The least religious (Agnostics and Atheists) reject rape myths, whereas the most religious (Baptists and Presbyterians) show non-relationships with rape myths. Catholics accept rape myths, and religiosity functions as a moderator as highly religious Catholics reject rape myths.     

Beliefs about Sexual Assault in India and Britain are Explained by Attitudes Toward Women and Hostile Sexism

As many as one in five women worldwide will be sexually assaulted over the course of her lifetime (United Nations 2008), yet myths that downplay the prevalence and severity of sexual assault are still widely accepted. Are myths about sexual assault (rape myths) more likely to be accepted in cultures that endorse more traditional gender roles and attitudes toward women? To explore the relationships among rape myth acceptance, attitudes toward women, and hostile and benevolent sexism, data were collected from 112 Indian and 117 British adults, samples from two cultures differing widely in their gender role traditionalism. Analyses confirmed a cultural difference in rape myth acceptance, with the more traditional culture, India, accepting myths to a greater extent than the more egalitarian culture, Britain. Indian participants’ greater rape myth acceptance was explained by their more traditional gender role attitudes and hostile sexism. We discuss ways in which promoting gender egalitarianism may help to break down negative beliefs and reduce the stigma surrounding sexual assault, especially in India, for example through interventions which increase exposure to women in less traditional roles (e.g., those in positions of power).     

Death qualification and prejudice: the effect of implicit racism, sexism, and homophobia on capital defendants' right to due process

Two hundred venirepersons from the 12th Judicial Circuit in Bradenton, Florida completed the following measures: (1) one question that measured their level of support for the death penalty; (2) one question that categorized their death-qualification status; (3) 23 questions that measured their attitudes toward the death penalty (ATDP); (4) 22 questions that assessed their attitudes toward women (ATW); (5) 25 questions that measured their level of homophobia (H); (6) seven questions that assessed their level of modern racism (MR); (7) eight questions that measured their level of modern sexism (MS); and (8) standard demographic questions. Results indicated that as death-penalty support increased participants exhibited more positive attitudes toward the death penalty, more negative attitudes toward women, and higher levels of homophobia, modern racism, and modern sexism. Findings also suggested that death-qualified venirepersons exhibited more positive attitudes toward the death penalty and higher levels of homophobia, modern racism, and modern sexism. Finally, more positive attitudes toward the death penalty were correlated with more negative attitudes toward women and higher levels of homophobia, modern racism, and modern sexism. Legal implications are discussed.     

The Role of Social Cognition in the Religious Fundamentalism‐Prejudice Relationship

The study examines the indirect effects of religious fundamentalism on prejudice through cognitive style and fear of invalidity. Undergraduates (n= 199) completed measures of religious fundamentalism, homophobia, modern racism, hostile and benevolent sexism, need for cognition, need for structure, preference for consistency, and fear of invalidity. Need for cognition partially mediated the relationship between religious fundamentalism and both homophobia and benevolent sexism. Preference for consistency partially mediated the relationship between religious fundamentalism and hostile sexism. The indirect effect of religious fundamentalism on modern racism through preference for consistency approached statistical significance. The interaction between need for structure and fear of invalidity partially mediated the relationship between religious fundamentalism and both homophobia and hostile sexism, with individuals high in need for structure and low in fear of invalidity having higher religious fundamentalism and prejudice.     

The acceptance of modern myths about sexual aggression scale: development and validation in German and English

Scales of rape myth acceptance (RMA) often yield low means and skewed distributions. This is proposed to be because of a change in rape-related beliefs toward more subtle content. Incorporating insights from racism and sexism research, a 30-item self-report scale measuring the acceptance of modern myths about sexual aggression (AMMSA) is presented. Across four studies (total N=1,279), the reliability and validity of parallel German and English versions of the AMMSA scale were examined. The results show that both language versions are highly reliable; compared with a traditional RMA scale, means of AMMSA scores are higher and their distributions more closely approximate normality. Cross-sectional and longitudinal analyses provide evidence for the AMMSA scale's concurrent and predictive construct validity.     

Pre- and Postintervention Factor Analysis of the Illinois Rape Myth Acceptance Scale

The effects of a bystander education intervention program on the factor structure underlying a rape myth acceptance scale were examined using exploratory factor analyses on secondary data. The Illinois Rape Myth Acceptance Scale was administered to college students at a northwestern university both before (n = 363) and after (n = 352) receiving a bystander education program. Results from exploratory factor analyses showed changes in the factor structure from pretest to posttest. This suggests some instability in the factor structure of the Illinois Rape Myth Acceptance Scale. These pre–post intervention differences in the rape myth acceptance factor structure suggest researchers use caution in using and interpreting scores based on the IRMA without regard to participants’ prevention program status.     

Rape Myth Acceptance Among First- and Second-Generation South Asian American Women

Differences between European American women and first- and second-generation South Asian American women in their acceptance of rape myths were investigated. The Rape Myth Acceptance Scale, the Suinn-Lew Asian Self-Identity Acculturation Scale, and a demographic questionnaire were administered to 75 participants. A one-way analysis of variance and planned comparisons analyses showed that first-generation South Asian American women had higher rape myth acceptance than second-generation South Asian American women and European American women. Second-generation South Asian American women and European American women had similar rates of acceptance of rape myths.     

Increased Cognitive Load during Video Game Play Reduces Rape Myth Acceptance and Hostile Sexism after Exposure to Sexualized Female Avatars

The present study investigated how task demand (cognitive load and interactivity) and avatar sexualization in a video game influenced rape myth acceptance (RMA), hostile sexism, and self-objectification. In a between-subjects design, 300 U.S. college students either played or watched someone else play a videogame as either a sexualized or non-sexualized female avatar under high (memorize 7 symbols) or low (memorize 2 symbols) cognitive load. Hypotheses were derived from the limited capacity model of motivated mediated message processing (LC4MP) and perspectives on stereotype processing. Results contradicted hypotheses that greater task demands and sexualization would produce greater RMA, hostile sexism, and self-objectification. Instead, we found that sexualization did not affect these variables. Greater cognitive load reduced rape myth acceptance and hostile sexism for those in the sexualized avatar condition, but it did not affect self-objectification. We discuss these results with respect to the LC4MP and suggest that the processing of stereotype-inconsistent information might be the underlying cause of these unexpected findings. These results provide tentative evidence that cognitively demanding video game environments may prompt players to focus on stereotype-inconsistent, rather than stereotype-consistent, social information.     

Religiosity,Intolerant Attitudes,and Domestic Violence Myth Acceptance

The latent construct of religiosity comprised measures of external, internal, and quest religiosity and was examined in relation to the latent construct of intolerant attitudes in a sample of undergraduate and graduate students at a Christian-affiliated university. The latent construct of intolerance included the indicators of rape and domestic violence myth acceptance, social dominance, dogmatism, and negative attitudes toward women. Multivariate results revealed significant negative correlations between internal and quest religiosity and indicators of intolerant attitudes, including the interpersonal violence myth acceptance scales. Quest religiosity also demonstrated unique univariate quadratic effects with both rape myth acceptance and domestic violence myth acceptance. Moderate levels of questing were associated with highest levels of interpersonal violence myth acceptance. Implications for the existing literature are discussed within the framework of a relational conceptualization of religiosity.     

Objectification and System Justification Impact Rape Avoidance Behaviors

There is little recent research on women’s adoption of rape avoidance behaviors, and there has been no known investigation into how adoption of these behaviors relates to various system justification beliefs or experiences of sexual objectification. We surveyed 294 U.S. women aged 18 to 40 to assess experiences of objectification, belief in a just world, gender-specific system justification, benevolent sexism, rape myth acceptance, and engagement in rape avoidance behaviors. Belief in a just world, gender-specific system justification, and benevolent sexism were conceptualized and analyzed as a “system justification” latent factor due to similarities between constructs regarding how they influence worldview, particularly regarding fairness and relations between dominant and subordinate groups. Our hypothesized model had good fit to the data and illustrated that experiencing objectification was related to increased rape myth acceptance and system justification, which, in turn, were related to implementation of rape avoidance behaviors. Further, system justification was significantly positively related to rape myth acceptance. Results show the continued importance of understanding the role of objectification in the endorsement of rape myths and assessments of societal fairness, as well as how women’s attitudes about society may ultimately affect their assessment of rape myths and their personal behavior. This research provides new information and groundwork for researchers developing rape education programming in addition to those interested in the complex relationship between women’s experiences and behavioral outcomes.     

Oppressive Things*

In analyzing oppressive systems like racism, social theorists have articulated accounts of the dynamic interaction and mutual dependence between psychological components, such as individuals’ patterns of thought and action, and social components, such as formal institutions and informal interactions. We argue for the further inclusion of physical components, such as material artifacts and spatial environments. Drawing on socially situated and ecologically embedded approaches in the cognitive sciences, we argue that physical components of racism are not only shaped by, but also shape psychological and social components of racism. Indeed, while our initial focus is on racism and racist things, we contend that our framework is also applicable to other oppressive systems, including sexism, classism, and ableism. This is because racist things are part of a broader class of oppressive things, which are material artifacts and spatial environments that are in congruence with an oppressive system.     

The Role of Rape Myth Acceptance and Psychopathy in Sexual Assault Perpetration

Perpetrators of sexual aggression consistently report higher scores on measures of psychopathy and acceptance of rape myths relative to nonperpetrators. However, less is known about psychopathy among nonincarcerated individuals and the relation between the two constructs has not been empirically examined among college perpetrators. To address this gap, both constructs were measured in a sample (N?=?308) of college men. Rape myth acceptance was positively correlated with psychopathy, and perpetrators scored higher on both constructs. Myths transferring responsibility to victims were related to Factor 1 psychopathy (i.e., callous and manipulative traits). The myth that “rape is trivial” was associated with Factor 1 and Factor 2 (i.e., impulsive and antisocial behavior), possibly suggesting that this myth is related to a larger tendency to excuse aggressive behavior. Although both constructs distinguished perpetrators when considered individually, rape myth acceptance did not explain unique variance in the presence of psychopathy.     

Attitudes Toward Prostitution and Acceptance of Rape Myths1

Rape myths and prostitution myths are a component of culturally supported attitudes that normalize violence against women. Prostitution myths justify the existence of prostitution, promote misinformation about prostitution, and contribute to a social climate that exploits and harms not only prostituted women, but all women. This study investigated the relationship between prostitution myth acceptance and rape myth acceptance in a sample of university undergraduates. Rape myth acceptance was positively correlated with prostitution myth acceptance among 783 university undergraduates from California, Iowa, Oregon, and Texas. College men were significantly more accepting of prostitution myths than were college women. Results suggest that acceptance of prostitution myths are a component of attitudes that justify violence against women.     

Sexual violence perceptions among Christian college students

Sexual violence is a persistent problem, both nationally and globally, with college females having an elevated risk over their non-college peers. However, there have been limited studies exploring the beliefs that specific sub-populations, such as religious groups, have about sexual violence. A central objective of this study was to provide a better understanding of student needs in order to assist administrators and student service professionals as they offer support for students in Christian higher education settings. This study was a comprehensive, exploratory survey into the attitudes and perceptions of rape myth acceptance, sexism, authoritarianism, violence, and safety, as well as occurrence of sexual violence, among Christian college students at a mid-Atlantic Christian university was conducted. The results demonstrate which concepts relate to or were predicted by students’ rape myth acceptance, as well as ascertaining similarities and differences between secular and religious colleges. Recommendations for universities, program developers, and researchers are discussed.