INSTRUMENTAL AND EXPRESSIVE TRAITS, TRAIT STEREOTYPES, AND SEXIST ATTITUDES What Do They Signify?

College students rated die typical male and female student and themselves on 22 instrumental (I) and 16 expressive (E) items from the PAQ (Spence & Helmreich, 1978) and the BSRI (Bern, 1974), as well as on the BSRI items "masculine" and "feminine." They also completed measures of gender stereotypes and sexist attitudes. Significant gender stereotypes were found on all but two I and E items in both genders. Significant gender differences in self-report were found on all the E items but on only 41% of the I items, confirming our hypotheses that societal changes have led women to develop more agentic self-conceptions. The pattern of relationships found between the self-report, stereotype, and attitude measures supports the utility of a multidimensional approach to gender. Responses to the items "masculine" and "feminine" confirm the implications of our hypothesis that these items primarily assess men's and women's basic sense of gender identity.     

THE YOUNG AND THE RESTLESS. GENDER, ‘YOUTH’, AND THE DELHI GANG RAPE CASE OF 2012

Following the Delhi gang rape and murder of Jyoti Singh Pandhey in New Delhi and the unprecedented levels of protest that followed, high numbers of young people in the subcontinent and specifically urban India were blamed for sexual violence, while also heralded as a progressive vanguard.¹1 The Justice Verma Commission report that followed the Delhi gang rape described a ‘…?mass of young, prospectless men’ who were blamed for violent assaults of women in urban India. The report further concluded that ‘?…?large scale disempowerment of urban man is lending intensity to a pre-existing culture of sexual violence’. Paradoxically, Justice Verma also praised the young for their political activism following the Delhi gang rape and murder case. Justice Verma specifically praised the Youth Movement, stating that:Much to Learn from the youth, not possible to name everyone who contributed. Even when there was provocation, they did not react and continued to maintain calm. It was the young men who were conscious that this gender inequality has to be done away with.One can see how discourses concerning young urban Indians are fraught with contradictions that gesture to how political leaders want to cease on the energies of young people to support national interests, while also blaming them for their insecurity within a neoliberal economy. In this piece, I discuss the paradoxical discourses that surround the Delhi gang rape and the unprecedented levels of protest that followed in relation to global austerity and anxieties concerning youth. While ‘idle young men’ are blamed for sexual violence and ‘young’ women are subject to paternalistic protectionism, I suggest that gendered violence in urban India must be thought of in relation to a wider moment of global recession and austerity. I use the Delhi gang rape case and discursive constructions of ‘youth’ as both deviant and politically progressive to discuss the gendered effects that increased forms of global precarity supports.     

SEXUAL OR FRIENDLY? ASSOCIATIONS ABOUT WOMEN, MEN, AND SELF

Using explicit, self-report measures, past research has found that heterosexual men, relative to heterosexual women, often attribute more sexuality to women's behaviors. In the present studies, the Implicit Association Test was used to determine if these findings held at the automatic processing level. The results of Study 1 were consistent with past research: Men, compared to women, had more sexual and less friendly automatic associations with the concept of women. Gender differences, however, were not observed in associations with the concept of self or men. Study 2 investigated how exposure to a dating context affected these associations. Associations about the self became more sexualized after reading about a first date, regardless of the participants' gender. However, for opposite-sex others, men's associations became less sexualized whereas women's associations became more sexualized. Collectively, these studies shed light on chronic and temporarily activated automatic processes relevant to sexual perception and contexts in which women are oversexualized.     

JUST WHAT ARE SEX AND GENDER, ANYWAY?

Abstract— The terms sex and gender have come to be used as synonyms in the social sciences literature. However, nothing has been gained by the use of the term gender except confusion. This article identifies five meanings for which social scientists often use the terms sex or gender and proposes a distinct term for each of those five meanings. The terms proposed are (1) sex: to refer to the biological function; (2) biologically sex-linked: to refer to traits or conditions that are causally biologically related to being male or female; (3) gender-linked: to refer to traits or conditions that are causally linked with maleness or femaleness but are culturally based as opposed to biologically based; (4) sex- and gender-linked: to refer to traits or conditions that are causally related to both a biological component and a cultural component; and (5) sex-correlated: to refer to traits or conditions that are related to being male or female without asserting a causal relation to either biology or culture (because we do not wish to make such an assertion or cannot do so confidently). It is hoped that adopting a terminological standard will reduce the confusion resulting from nonspecific language use.     

MEN,WOMEN, AND MANAGERS: ARE STEREOTYPES FINALLY CHANGING?

As the number of women in management roles increases and organizations place a greater emphasis on diversity, a subsequent change in perceptions of women as leader-like is expected. To test this notion, we examined gender and management stereotypes of male and female managers and students. Results reveal considerable change in male managers' views of women over the past 30 years, as evidenced by greater congruence between their perceptions of women and successful managers and stronger endorsement of agentic and task-oriented leadership characteristics for women. Stereotypes held by male students changed less, remaining strikingly similar to stereotypes held by male managers 15 years ago. Across samples, there was general agreement in the characteristics of managers but less agreement about the characteristics of women. We also found men somewhat less likely than women to attribute successful manager characteristics to women. Respondents with positive past experiences with female managers tended to rate women higher on management characteristics.     

RIND, TROMOVITCH, AND BAUSERMAN: POLITICALLY INCORRECT—SCIENTIFICALLY CORRECT

Conclusion The Rind et al. study of the impact of CSA among college students is politically incorrect but scientifically correct. It has a number of important implications for the research and practice communities. Among the more important is the need to stop exaggerating the negative impact of, adult/nonadult sexual behavior, as suggested earlier by both Browne and Finkelhor and by Seligman. Another important implication is for conducting research that does not approach the issue of adult/nonadult sexual behavior with a political ideology as often has been the case thus far. And finally it is time to stop the common practices of 1) assuming that CSA causes psychological harm, and 2) routinely recommending psychotherapeutic intervention.     

IS ALTRUISM GOOD? EVOLUTION,ETHICS, AND THE HUNGER FOR THEOLOGY

This essay pushes the discussion of biology and altruism in radical directions by highlighting the moral ambiguity of biology itself. The extent to which we draw positive moral implications from animal behavior, and even the extent to which we see positive traits in animals, is shaped by the preconceptions and the purposes one brings to the study. These preconceptions, when examined, involve worldview issues that are all related in one way or another to either a theological position or some nontheistic substitute for an account of ultimate reality. It is arguable that Darwin's own perceptions of nature were colored by the theological and social‐ethical context in which he worked. William Paley's natural theology, together with Thomas Malthus's Essay on the Principle of Population, led many theologians of Darwin's day to conclude that struggle, inequality, suffering, and death are basic features of the natural world and are the result of divine providence. No wonder, then, that Darwin was able to see competition as the major key to natural selection. The moral ambiguity of biology can be pressed further by contrasting contemporary attempts to find altruism in animal behavior with the conclusions reached by Friedrich Nietzsche, partly in response to his reading of Darwin. Nietzsche concluded that the standard, more or less Christian, morality of his day is best labeled “slave morality.” It is created by the weak in order to coerce the strong to provide for them. In this essay I contend that competing views of morality can be adjudicated only by turning to an account of ultimate reality. Whether Nietzsche is right in arguing against the morality of altruism depends on whether God is indeed dead.     

GOD VERSUS TECHNOLOGY? SCIENCE,SECULARITY, AND THE THEOLOGY OF TECHNOLOGY

Abstract. In debate with John Caiazza, we clarify the meaning of the terms technology and secular, arguing that technology is not really secular. Only when combined with antireligious secularism do we get the modern techno‐secular worldview. Science is not secular in the strong sense, nor does its practice automatically lead to the techno‐secular. As a complete worldview, techno‐secularism is antireligious, but it also is dehumanizing and destructive of our environment. Religion may provide a transcendent source for a humanizing morality that might move technology in a more ecofriendly, humane direction. The alternative is not a happy one for our posthuman technological future.     

LANGUAGE,MIND, AND WORLD: CAN'T WE ALL JUST GET ALONG?

Abstract: This article addresses recent claims made by Richard Rorty about antirepresentationalist theories of meaning. Rorty asserts that a faithful rendering of the core antirepresentationalist assumptions precludes even revised pieces of representationalist semantics like “refers” or “true” and epistemological correlates like “answering to the facts.” Rorty even asserts that such notions invite reactionary authoritarian elements that would impede the development of a democratic humanism. I reject this claim and assert that such notions (suitably constructed) pose no greater threat to democratic humanism than the alternatives and in fact are crucial to its maintenance and continuing success. These notions (suitably constructed) reflect a metatheoretical stance that I call “openness,” which I believe lies at the heart of both democratic humanism and the pragmatism from which Rorty claims to take his inspiration.     

NATURALIZED SACREDNESS? A REALIST,PANENTHEIST, AND PERENNIALIST ALTERNATIVE TO KAUFFMAN'S CONSTRUCTIVISM

In his recent book Reinventing the Sacred, renowned biologist and systems theorist Stuart Kauffman offers an avenue for the revival of the sacred and for reconciling sacredness with a robust scientific outlook. According to Kauffman, God is a human cultural invention, and he urges us to reinvent the sacred as the ceaseless creativity in nature. I argue that Kauffman's proposal suffers from a major shortcoming, namely, being at odds with the nature, and content, of authentic experiences of the sacred, experiences which point invariably in the direction of a reality which transcends human imagination and capacity for cultural innovation. Correspondingly, I point in the direction of an alternative approach to the revival of the sacred rooted in what I call the path of direct spiritual awareness. I argue that, while being in better accord with the phenomenology of religious experience, this realist alternative to Kauffman's constructivism also avoids the unpleasant symptoms which often accompany traditional theism, namely, dogmatism, irrationalism, and incompatibility with a scientifically minded metaphysics.     

THEOLOGY,EVOLUTION, AND THE HUMAN MIND: HOW MUCH CAN BIOLOGY EXPLAIN?

Evolutionary biology contributes much to our present understanding of life, and it promises also to deepen our understanding of human intelligence, ethics, and even religion. For some scientific thinkers, however, Darwin's science seems so impressive that it now supplants theology altogether by providing the ultimate explanation of all manifestations of life, not only biologically but also metaphysically. By focusing on human intelligence as an emergent aspect of nature this essay examines the question of whether theology can still have an explanatory role to play alongside biology in attempts to understand mind.     

NONVERBAL BEHAVIOR, STATUS, AND GENDER: HOW DO WE UNDERSTAND THEIR RELATIONS?

The causes of gender differences in nonverbal behavior are not well understood. The present article discusses status as a possible explanation and analyzes some of the methodological and conceptual challenges associated with testing that hypothesis. The study by Helweg-Larsen, Cunningham, Carrico, and Pergram (2004) , which investigated gender in relation to nodding toward peers versus professors in college classes, is highlighted to demonstrate some of the difficulties facing researchers when testing the status explanation.     

CAN THE MEDIA AFFECT US? SOCIAL COMPARISON, SELF-DISCREPANCY, AND THE THIN IDEAL

The current study explored body image self-discrepancy as moderator and social comparison as mediator in the effects on women from thin-ideal images in the media. Female undergraduates ( N = 112) with high and low body image self-discrepancy were exposed to advertisements either with thin women (thin ideal) or without thin women (neutral-advertisement control). Exposure to thin-ideal advertisements increased body dissatisfaction, negative mood, and levels of depression and lowered self-esteem. In addition, social comparison processes mediated the relationship between exposure to thin-ideal advertisements and negative self-directed effects. Notably, self-discrepancy moderated this mediation. Women with high levels of body image self-discrepancy were more likely to engage in social comparison from exposure to thin-ideal advertisements, as well as more likely to have those comparison processes induce self-directed negative consequences. This research provides support for an individual difference variable (body image self-discrepancy) that moderates the mediating effect of social comparison from exposure to thin-ideal media.     

WHAT IS A SCIENTIFIC WORLD VIEW,AND HOW DOES IT BEAR ON THE INTERPLAY OF SCIENCE AND RELIGION?

Abstract. What is a scientific worldview, and why should we care? One worldview can knit together various notions, and therefore understanding a worldview requires analysis of its component parts. Stripped to its minimum, a scientific worldview consists strictly of falsifiable components. Such a worldview, based solely on ideas that can be tested with empirical observation, conforms to the highest levels of objectivity but is severely limited in utility. The limits arise for two reasons: first, many falsifiable ideas cannot be tested adequately until their repercussions already have been felt; second, the reach of science is limited, and ethics, which compose an inevitable part of any useful worldview, are largely unfalsifiable. Thus, a worldview that acts only on scientific components is crippled by a lack of moral relevance. Organized religion traditionally has played a central role in defining moral values, but it lost much of its influence after the discovery that key principles (such as the personal Creator of Genesis) contradict empirical reality. The apparent conundrum is that strictly scientific worldviews are amoral, while many long‐held religious worldviews have proven unscientific. The way out of this conundrum is to recognize that nonscientific ideas, as distinct from unscientific ideas, are acceptable components of a scientific worldview, because they do not contradict science. Nonscientific components of a worldview should draw upon scientific findings to explore traditional religious themes, such as faith and taboo. In contrast, unscientific ideas have been falsified and survive only via ignorance, denial, wishful thinking, blind faith, and institutional inertia. A worldview composed of both scientific components and scientifically informed nonscientific components can be both objective and ethically persuasive.     

SITES OF ‘SEDITION’, SITES OF LIBERATION: GURDWARAS,THE GHADAR PARTY,AND ANTICOLONIAL MOBILIZATION

This paper examines the gurdwaras on the Pacific Coast of North America as critical sites of Ghadar organizing. Linked to gurdwaras across the Pacific, particularly in Manila, Hong Kong, and Shanghai, in a network of labor migration and anticolonial politics, the gurdwaras in Stockton, California, and Vancouver, British Columbia in particular, were closely monitored by US, British, and Canadian officials as centers of sedition and fronts for revolutionary activity. Examining British gendered representations of Sikh soldiers and the ways in which Ghadar activists sought to dismantle the bond between Sikhs and the British Empire, I argue that Pacific Coast gurdwaras were critical meeting spaces for Indian migrants to forge an anticolonial movement against both British colonial subjugation in India and racial discrimination and exclusion in North America. As such, these gurdwaras constituted a central place in early South Asian American history and the histories of global anticolonialism and state repression in the early twentieth century.