善意和敌意性别偏见及其对社会认知的影响

敌意性别偏见是一种出于对女性敌对情感的性别偏见;善意的性别偏见则是指一种主观上出于爱护女性的正面情感,通过特定角色限制而对女性形成的一种性别偏见态度。二者的具体心理结构分别包括两性权力、性别间能力差异和异性性行为等三个维度。不同类型性别偏见对人们有关女性群体和个体的社会认知及其态度存在重要影响     

Differentiating Hostile and Benevolent Sexist Attitudes Toward Positive and Negative Sexual Female Subtypes

Expressions of hostile and benevolent sexism toward a female character whose behavior was consistent with either a positive (i.e., chaste) or negative (i.e., promiscuous) sexual female subtype were examined. Consistent with the theory that benevolent and hostile sexism form complementary ideologies that serve to maintain and legitimize gender-based social hierarchies, men expressed increased hostile, but decreased benevolent,sexism toward a female character who fit a negative subtype, whereas they expressed increased benevolent, but decreased hostile, sexism toward a female character who fit a positive subtype that was consistent with traditional gender roles. Furthermore, men’s sexual self-schema moderated expressions of hostile sexism across subtypes, whichsuggests that men who think of themselves in sexual terms (i.e., those who are sexuallyschematic) may be predisposed to (a) interpret information about women in sexual terms and categorize women into positive or negative sexual female subtypes on the basis of limited information, which leads to (b) increased hostile sexist attributions when womenare perceived as fitting a negative sexual subtype. These findings emphasize the role of both social dominance motives and the more subtle sociocognitive processes underlyinggender stereotyping in the expression of ambivalent sexism.     

Endorsement of sexist ideology in Taiwan and the United States: Social dominance orientation,right‐wing authoritarianism,and deferential family norms

Despite close relationships between men and women in daily lives, gender inequality is ubiquitous and often supported by sexist ideology. The understanding of potential bases of sexist ideology is thus important. According to Duckitt's dual‐process model (2001), different worldviews may explain different types of sexist ideology. Individuals who hold a “competitive world” worldview tend to endorse group‐based dominance. This lends itself to the endorsement of hostile sexism, because hostile sexism is an obvious form of male dominance. Conversely, individuals who hold a “dangerous world” worldview tend to adhere to social cohesion, collective security, and social traditions. This lends itself to the endorsement of benevolent sexism, because benevolent sexism values women who conform to gender norms. As predicted by Duckitt's model, research has shown that social dominance orientation, a general orientation towards the endorsement of group‐based dominance, is closely associated with hostile sexism. Furthermore, right‐wing authoritarianism, which measures adherence to social traditions, is closely associated with benevolent sexism. Due to the interdependent nature of gender relationships, the current research proposed that a relationship‐based belief in hierarchy, deferential family norms, and norms depicting proper manners among family members should predict the endorsement of hostile and benevolent sexism, after controlling for social dominance orientation and right‐wing authoritarianism. As predicted, according to student samples collected in Taiwan and the US, the endorsement of deferential family norms predicted the endorsement of hostile sexism and of benevolent sexism, respectively. In addition, among men and women, social dominance orientation predicted hostile sexism more strongly (as opposed to benevolent sexism), whereas right‐wing authoritarianism predicted benevolent sexism more strongly (as opposed to hostile sexism). Implications regarding relationship norms, social dominance orientation, right‐wing authoritarianism, and sexist ideology are discussed.     

“Blessed Is He Who Has Not Made Me a Woman”: Ambivalent Sexism and Jewish Religiosity

This study explored the relationships between Jewish religiosity and ambivalent sexist attitudes toward men and women. Drawing on ambivalent sexism theory and Judaism’s views of gender relations, it was hypothesized that religiosity would be positively related to benevolent sexism and benevolent attitudes toward men. The hypotheses were tested in a convenience sample of 854 Israeli Jews (471 women, 355 men) who completed measures of ambivalent sexism, ambivalence toward men and religiosity. Controlling for the effects of age, education and marital status, religiosity predicted more benevolent sexist attitudes for both men and women. The findings also revealed negative associations between Jewish religiosity and hostile attitudes, mainly among men. That is, more religious men were less likely to express hostile attitudes toward men and women. These findings attest to the complex relationships between religiosity and sexist attitudes, and underscore the importance of investigating the impact of diverse religious traditions on gender attitudes.     

The Intersection of Gender and Sexuality: Sexism Shapes Men’s Same-Sex Sexuality in Terms of Self-Label Identification and Partner Choice in China

We examined how sexism related to gay and bisexual men’s preferences for same-sex top (dominant) or bottom (submissive) sexuality in China. Specifically, we determined the impacts of sexism on sexual self-label identification and requirements for a romantic partner’s sexual role among 507 Chinese gay and bisexual men. Sexism was found to significantly predict top/bottom sexual self-label: gay and bisexual men endorsing benevolent sexism (BS; ideation of women who conform to traditional gender roles) were more likely to identify as tops than as bottoms. We also noted a significant prediction of hostile sexism (HS; hostility toward women who oppose traditional roles) on partner choice: Tops and bottoms endorsing HS were more likely to require a complementary partner rather than to have no requirements. Moreover, sexism was related to sexual role prejudice, a concept derived from sexism that we defined as holding attitudes toward the gender roles of “bottoms” among gay and bisexual men that indicate inequality of sexual self-labels. In a mediation analysis of these relationships, we noted significant indirect effects of BS and HS on sexual self-label via both benevolent and hostile sexual role prejudice, as well as on requirements for a romantic partner’s sexual role via benevolent (but not hostile) sexual role prejudice. Our results suggest that traditional gender beliefs may influence negative beliefs toward other sexual roles and that both sets of beliefs, although not always consistent with each other, relate to gay and bisexual men’s sexual self-labels and requirements for a romantic partner’s sexual role.     

Bad but bold: Ambivalent attitudes toward men predict gender inequality in 16 nations

A 16-nation study involving 8,360 participants revealed that hostile and benevolent attitudes toward men, assessed by the Ambivalence Toward Men Inventory (P. Click & S.T. Fiske, 1999), were (a) reliably measured across cultures, (b) positively correlated (for men and women, within samples and across nations) with each other and with hostile and benevolent sexism toward women (Ambivalent Sexism Inventory, P. Click & S.T. Fiske, 1996), and (c) negatively correlated with gender equality in cross-national comparisons. Stereotype measures indicated that men were viewed as having less positively valenced but more powerful traits than women. The authors argue that hostile as well as benevolent attitudes toward men reflect and support gender inequality by characterizing men as being designed for dominance.     

Why Do Women Endorse Honor Beliefs? Ambivalent Sexism and Religiosity as Predictors

Cultures of honor, such as Turkey, prioritize defending individual and family reputations, but in gender-specific ways (Nisbett and Cohen 1996). Men maintain honor via reputations for toughness, aggression, control over women, and avenging insults. Women maintain honor through obedience to men, sexual modesty, and religious piety. Honor beliefs support women’s subordination, justifying violence against them (Sev’er and Yurdakul, Violence against Women, 7, 964–998, 2001) and therefore should be challenged. Understanding honor beliefs’ ideological correlates may inform such efforts. We hypothesized that benevolent sexism, a subjectively favorable system-justifying ideology, would more strongly, positively predict Turkish women’s (versus men’s) honor beliefs; whereas hostile sexism, which is openly antagonistic toward women, would more strongly, positively predict Turkish men’s (versus women’s) honor beliefs. Additionally, due to justifications for gender inequality embedded in Islamic religious teachings, we expected Islamic religiosity to positively predict honor beliefs for both genders. A convenience sample of Turkish undergraduates (313 women and 122 men) in Ankara completed the Ambivalent Sexism Inventory, Religious Orientation Scale, and Honor Endorsement Index. Regression analyses revealed that benevolent (but not hostile) sexism positively predicted women’s honor beliefs, whereas hostile (but not benevolent) sexism positively predicted men’s honor beliefs. Islamic religiosity positively predicted honor beliefs for both genders, but (unexpectedly) did so more strongly for men than women. We suggest that combating benevolent sexism and promoting feminist interpretations of Islamic religiosity may help to empower Turkish women to challenge honor beliefs.     

Just Think About It: Mindfulness, Sexism, and Prejudice Toward Feminists

This study examined the relation between mindfulness, sexist motivations and beliefs, and prejudice toward women who violate traditional gender roles—namely feminists. In a preliminary study, 672 (251 men, 421 women) undergraduates from a United States Midwestern university completed a measure of mindfulness and warmth toward feminists and consistent with hypotheses, more mindfulness was associated with more warmth toward feminists. Extending this initial finding to the main study, 653 (273 men, 380 women) undergraduates from a U.S. Midwestern university completed measures of mindfulness, motivation to respond without sexism, ambivalent sexism, and warmth toward feminists. Consistent with hypotheses, compared to women participants, men participants were lower on internal motivation to respond without sexism, higher on hostile and benevolent sexism and less warm toward feminists. Also consistent with hypotheses, for men participants, more mindfulness was associated with higher internal motivation to respond without sexism, less benevolent sexism, and more warmth toward feminists. In contrast, for women participants, more mindfulness was only associated with less hostile sexism. Finally, a path analysis revealed that the positive relation between mindfulness and warmth toward feminists for men participants was partially mediated by more internal motivation to respond without sexism (i.e., a significant indirect effect), but not by less sexist beliefs. Implications for mindfulness, sexism, and prejudice more generally are discussed.     

When Benevolence Backfires: Benevolent Sexists' Opposition to Elective and Traumatic Abortion1

Though gender‐role attitudes correlate with attitudes toward abortion ( Wang, 2004 ), past research has treated gender‐role attitudes as a unidimensional construct. The theory of ambivalent sexism ( Glick & Fiske, 1996 ) holds that attitudes toward women form 2 distinct ideologies; namely, benevolent and hostile sexism. The current study examined the relationship between these ideologies and attitudes toward elective and traumatic abortion in a sample of Internet users (N = 529). As expected, both benevolent and hostile sexism predicted attitudes toward elective abortion, but only benevolent sexism predicted attitudes toward traumatic abortion. These results remained robust after controlling for important demographic factors. Such findings highlight the importance of differentiating between hostile and benevolent sexism when predicting attitudes toward complex issues.     

Turkish college students' attitudes toward women managers: the effects of patriarchy,sexism, and gender differences

The authors examined how patriarchy, sexism, and gender influence Turkish college students' attitudes toward women managers. Turkish undergraduate students (N = 183) from Middle East Technical University completed questionnaires measuring attitudes toward women managers as well as attitudes toward the concepts of hostile and benevolent sexism and support for patriarchy. Participants were of upper- or middle-class Turkish backgrounds. The results showed that male participants exhibited less positive attitudes toward women managers than did female participants. In addition, participants who held more favorable attitudes toward patriarchy and who scored high on hostile sexism also held less positive attitudes toward women managers than those who held less favorable attitudes toward patriarchy and who scored low on hostile sexism. A regression analysis showed that support for patriarchy and hostile sexism was more important for explaining less favorable attitudes toward women managers than was benevolent sexism.     

Ambivalent Sexism and the Dumb Blonde: Men's and Women's Reactions to Sexist Jokes

This article examines the relationship between gender, hostile sexism, benevolent sexism and reactions to a seemingly innocuous genre of sexist humor, the dumb blonde joke. After hearing an audiotaped conversation in which two students swapped dumb blonde jokes, participants high in hostile sexism rated the jokes as more amusing and less offensive than those low in hostile sexism. Among individuals low in hostile sexism, however, benevolent sexism interacted with gender. Specifically, men high in benevolent sexism found the jokes significantly more amusing and less offensive than either women in the same group or men low in both hostile and benevolent sexism. This study replicates and extends previous research examining the relationship between hostile sexism and the enjoyment of sexist humor, and underscores the possibility that benevolent sexism may represent qualitatively distinct attitudes for men and women.     

Turkish College Students' Attitudes Toward Women Managers: The Effects of Patriarchy,Sexism, and Gender Differences

The authors examined how patriarchy, sexism, and gender influence Turkish college students' attitudes toward women managers. Turkish undergraduate students (N = 183) from Middle East Technical University completed questionnaires measuring attitudes toward women managers as well as attitudes toward the concepts of hostile and benevolent sexism and support for patriarchy. Participants were of upper- or middle-class Turkish backgrounds. The results showed that male participants exhibited less positive attitudes toward women managers than did female participants. In addition, participants who held more favorable attitudes toward patriarchy and who scored high on hostile sexism also held less positive attitudes toward women managers than those who held less favorable attitudes toward patriarchy and who scored low on hostile sexism. A regression analysis showed that support for patriarchy and hostile sexism was more important for explaining less favorable attitudes toward women managers than was benevolent sexism.     

Gender-Role Variables and Attitudes Toward Homosexuality

Two studies examined the relationships of gender-role variables to attitudes toward homosexuality. Study 1, a meta-analysis, found that endorsement of traditional gender-role beliefs, modern sexism, and hypermasculinity were related to attitudes, but that gender-role self-concept was not. Study 2 examined the relationships of endorsement of male role norms, attitudes toward women, hostile sexism, benevolent sexism, modern sexism, hypermasculinity, and hyperfemininity to attitudes toward homosexuality and self-reported antigay behaviors in a college student sample. The best predictors of attitudes were participant gender, endorsement of male role norms, attitudes toward women, benevolent sexism, and modern sexism. The best predictors of antigay behavior were participant gender and hyper-gender-role orientation; attitudes toward women and modern sexism were also predictors for men but not for women.     

Relationship (in)security is central to the sources and outcomes of sexist attitudes

Ambivalent sexism theory recognizes that sexist attitudes maintain gender inequalities via sociocultural and close relationship processes. This review advances established work on sociocultural processes by showing how people's need for relationship security is also central to the sources and functions of sexism. Men's hostile sexism—overtly derogatory attitudes toward women—involves insecurities about women exploiting men's relational dependence. Accordingly, men's hostile sexism predicts relational aggression when their dependence on partners is risky. Men's benevolent sexism—patronizing and protective attitudes toward women—offers men relationship security by idealizing traditional gender roles in romantic relationships. Benevolent sexism also appeals to women who seek the security of a devoted partner, but requires women to invest in their relationship at the expense of their independence. Our relationship science perspective reveals that romantic (in)security is critical to why people adopt sexist attitudes and why sexist attitudes create differential costs and benefits for women and men.     

The Role of Ambivalent Sexism and Religiosity in Predicting Attitudes Toward Childlessness in Muslim Undergraduate Students

The aim of the current study was to investigate the relationship between ambivalent sexism, specifically hostile sexism (HS) and benevolent sexism (BS), religiosity, and attitudes toward childlessness in Muslim undergraduate students. The sample consisted of 157 (79 women, 78 men) Turkish Islamic undergraduate students studying in North Cyprus, aged between 17 and 30 years-old and originating from various regions in Turkey. Participants completed measures of ambivalent sexism and attitudes toward childlessness as well as rated their level of religiosity. It was expected that due to its emphasis of traditional gender roles, benevolent sexism and high Islamic religiosity would predict negative attitudes toward childlessness in the Turkish sample. Results showed that in women, higher levels of religiosity and benevolent sexism predicted negative attitudes toward childlessness, whereas in men, benevolent sexism alone was predictive of negative attitudes toward childlessness. The results are discussed in accordance with literature on ambivalent sexism and the religion of Islam.     

Predictors of Turkish Women’s and Men’s Attitudes toward Sexual Harassment: Ambivalent Sexism, and Ambivalence Toward Men

This study examined the relationships among ambivalent sexism (hostile/benevolent), ambivalence toward men (hostility/benevolence) and Turkish women/men’s attitudes toward sexual harassment, including attitudes toward viewing sexual harassment as a result of provocative behaviors of women (ASHPBW) and attitudes toward viewing sexual harassment as a trivial matter (ASHTM). Participants included 220 Turkish undergraduates (136 female; M_age?=?20.00). They tended to blame women for the incidents of sexual harassment whereas they viewed sexual harassment as a very important social problem. As compared to women, men scored higher in both ASHPBW and ASHTM, suggesting that men are more tolerant of sexual harassment. For both genders, hostile sexism and benevolence toward men predicted ASHPBW. However, for only men, hostile and benevolent sexism predicted ASHTM.     

Your Sexism Predicts My Sexism: Perceptions of Men’s (but not Women’s) Sexism Affects One’s Own Sexism Over Time

The effects of perceived normative (societal) levels of benevolent (BS) and hostile sexism (HS) on one’s own sexist attitudes were examined over a four-month period in an undergraduate New Zealand sample (76 women, 26 men). Perceptions of normative levels of men’s BS produced longitudinal change in one’s own BS, and this effect was invariant across gender. However, contrary to previous research suggesting that women endorse BS when men are high in HS for its protective benefits, women instead expressed subjectively positive paternalistic attitudes toward their gender to the extent that they perceived BS as normative in men. The transmission of patriarchical-defined ideologies is tempered by the degree to which such ideologies espouse benevolent versus more overtly hostile attitudes toward women.     

HOSTILE AND BENEVOLENT SEXISM

A theory of sexism as ambivalence , not just hostility, toward women is presented. Ambivalent Sexism Theory distinguishes between hostile and "benevolent" sexism (each addresses issues of power, gender differentiation, and sexuality). Benevolent sexism encompasses subjectively positive (for the sexist) attitudes toward women in traditional roles: protective paternalism, idealization of women, and desire for intimate relations. Hostile sexism encompasses the negative equivalents on each dimension: dominative paternalism, derogatory beliefs, and heterosexual hostility. Both forms of sexism serve to justify and maintain patriarchy and traditional gender roles. The validity of a measure of these constructs, the Ambivalent Sexism Inventory (ASI), is reviewed. Comparisons are offered between the ASI and other measures of sexist attitudes (e.g., the AWS), with suggestions for the proper domains of different scales.     

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.