Gender Comparisons of Fat Talk in the United Kingdom and the United States

This study compared different forms of body talk, including ??fat talk,?? among 231 university men and women in central England (UK; n?=?93) and the southeastern United States (US; n?=?138). A 2 (gender) by 2 (country) repeated measures ANOVA across types of body talk (negative, self-accepting, positive) and additional Chi-square analyses revealed that there were differences across gender and between the UK and US cultures. Specifically, UK and US women were more likely to report frequently hearing or perceiving pressure to engage in fat talk than men. US women and men were also more likely to report pressure to join in self-accepting body talk than UK women and men.     

Thinking about the Plurality of Genders

Linda Nicholson argues that because gender is socially constructed, feminist theorizing must be about an expansive multiplicity of subjects called “woman” that bear a family resemblance to each other. But why did feminism expand its category of analysis to apply to all cultures and time periods when social constructionism led lesbian and gay studies to narrow the categories “homosexual” and “lesbian”? And given the multiplicity of genders, why insist that feminist subjects are different, resembling women rather than a multiplicity including women as well as not‐women and not‐men?     

Understanding the Heart-Mind Within the Heart-Mind of the <Emphasis Type="Italic">Nèiyè</Emphasis> (<Emphasis Type="Italic">Inward Training</Emphasis>)

The Nèiyè 內業 (Inward Training) talks of “a heart-mind (xīn 心) within a heart-mind” that is somehow connected to or prior to language. In the context of the overall advice on looking “inward” or “internally” as part of the meditation and mysticism practice that the Nèiyè introduces, this talk of a heart-mind within a heart-mind arguably invites comparisons with a Cartesian “inner theater” conception of mentality. In this paper, I examine the “inner” talk of the Nèiyè in order to tease out its identifiable commitments in philosophical psychology. I consider the ways in which the “inner” talk of the text might be read as marking out one or more of three different inner/outer distinctions, and I argue that we can consistently read the Nèiyè without seeing it as marking any inner/outer distinction that is related to what is often referred to in English as “inner experience.”     

Is Mainstream Psychological Research “Womanless” and “Raceless”? An Updated Analysis

In the late 20th century, mainstream psychological research was accused of being “womanless” and “raceless” by excluding women and members of racial-ethnic minority groups and by interpreting their experiences as deviant from White male norms. The present article provides an updated analysis of the state of psychological research by examining research published in 2007 in eight prominent journals across four subdisciplines (N?=?255). Two types of data were examined: (1) gender and racial-ethnic representation at the levels of editor, senior author, and participant, and (2) the presence of biased assumptions in reporting tendencies. Representation was interpreted in relation to relevant baselines drawn from U.S. data. Women and members of racial-ethnic minority groups do not appear to be underrepresented as editors in mainstream psychology. However, women continue to be underrepresented as senior authors, and members of racial-ethnic minority groups continue to be underrepresented as research participants. Furthermore, studies using predominately male or White samples (vs. female or racial-ethnic minority samples) were less likely to indicate participant gender or race-ethnicity in the title and marginally less likely to provide a rationale for including participants of only one social group, consistent with the notion that reporting tendencies within mainstream psychological research continue to reflect assumptions that men and Whites are more typical members of the category “human” than are women and racial-ethnic minorities. These findings indicate that mainstream psychology has not yet reached social equity and that efforts to increase diversity and decrease subtle biases should continue to be supported and funded.     

The hope of the future: The experience of pregnancy influences women’s implicit space–time mappings

It has long been observed that speakers employ spatial concepts “front” and “back” to talk about temporal concepts “past” and “future.” However, the direction of space-time mappings varies across cultures. According to Temporal Focus Hypothesis (TFH), people’s implicit associations between space and time are conditioned by their temporal focus. Here we tested whether pregnancy can affect Chinese women’s temporal focus and thereby influence their space-time mappings. One of the most striking characteristics of pregnant women noted by previous research is their future-oriented thought. Based on this, we predicted that pregnant women should be more future-focused. Consistent with this prediction, the results demonstrated that pregnant women tended to be more future-focused than non-pregnant women and demonstrated a greater tendency to conceptualize the future as in front of them, supporting the TFH. The current research offers a new perspective that culture-external factors such as pregnancy can also influence people’s spatialization of time.     

Sex differences in the contexts of extreme jealousy

Research on sex differences in jealousy using continuous measures sometimes reveals that women report more intense jealousy than men in response to both sexual and emotional infidelity. Two studies tested whether these findings might have stemmed from sex differences in the interpretation of the upper anchor of the jealousy scales (e.g., “extremely jealous”). In Study 1, women and men offered different types of exemplars when describing situations in which they felt extremely jealous. A significantly greater proportion of women than men reported feeling extreme jealousy in the context of romantic relationships. Additional results demonstrated that women and men confuse the terms “jealousy” and “envy,” although this confusion cannot account for the sex differences in the contexts of extreme jealousy. Study 2 demonstrated that the sex difference in the intensity of reported jealousy disappears if the upper anchor of the scale is modified to include specific contextual information (e.g., “as jealous as you could feel in a romantic relationship”).     

Doing and Undoing Gender in Commuter Marriages

Much recent literature has focused on how women and men “do” (and potentially “undo”) gender when juggling home and work responsibilities. Commuter marriages—in which dual-income professionals live apart due to the demands of their jobs—present a strategic context in which to investigate these gendered processes. Drawing upon theoretical work on doing and undoing gender, prior literature about gender dynamics at the nexus of home and work, and data from in-depth interviews with 97 other-sex commuter spouses, this analysis finds that in some ways these nontraditional arrangements are unique sites for undoing gender; yet, in other respects, standard gender roles are crystallized within these relationships. Specifically, for some women, these arrangements provide a respite from domestic demands, enabling them to function as hyper-productive, “masculinized” workers. However, commuter spouses also perform gender in ways that replicate the conventional gender structure. For example, living apart crystallizes many women’s roles as caregivers. These findings have implications for broader literature on gender, family, and work. They also have implications for counselors, institutional practices, and social policy; for instance, they caution against equating female autonomy with gender parity in making family policy.     

Kedushah: The Sexual Abstinence of Married Men in Gur, Slonim, and Toledot Aharon

Kedushah (holiness) developed as a pietistic ideal for the virtuous few, encouraging married men to limit to the minimum the frequency and modes of sexual intercourse with their wives. Today, the hasidic groups of Gur, Slonim, and Toledot Aharon (Toldes Aaron) radicalize this ideal by imposing it on the community as a whole. Gur’s version is the most restrictive and the only one formalized as a set of ordinances (takunes), while Toldes Aaron’s version is the most lenient. The radical kedushah norms have given rise to controversy and dissent. Prominent rabbis have argued that they were at odds with the halakhah, offensive to women, and harmful to men, while marriage guides within the Gur community have debated their rigidity and universal applicability. The hasidic Rebbes themselves are reticent about the topic, addressing it only in unpublished homilies and personal letters, from which excerpts appear in print for the first time in the present paper. The rise of these kedushah norms in modern Hasidism should be attributed to (a) the inherent hasidic quest for spiritual renewal, which has generated a range of “mysticism substitutes”; (b) resistance to modern “promiscuity”; (c) the historical legacies of these particular hasidic groups, which they strove to revive after the Holocaust by generating new spiritual energies that would attract “virtuous” young men to their ranks. One of the ways to achieve this was to renew the old battle against the traditional enemy—the sexual drive.     

The Role of Culture and Gender in the Relationship between Positive and Negative Affect

An integrative explanation proposes that culture and gender interact to produce fundamentally different patterns of association between positive and negative emotions. People in independent-based cultures (e.g. the United States) experience emotions in oppositional (i.e. bipolar) ways, whereas people in interdependent-based cultures (e.g. China) experience emotions in dialectic ways. These patterns are stronger for women than men in both cultures. In support of the theory, Study 1 showed that positive and negative emotions are strongly correlated inversely for American women and weakly correlated inversely for American men, but strongly correlated positively for Chinese women and weakly correlated positively for Chinese men. In Study 2, findings for Koreans, although mixed, were closer to the results for Chinese.     

Reexamining gender differences in same-gender friendships: A close look at two kinds of data

The present paper examines the widely accepted claim that women's and men's friendships can be characterized dichotomously as “expressive” vs. “instrumental,” or alternatively, as “communal” vs. “agentic.” After addressing questions about the empirical support for this claim, we present analyses based on two different kinds of data. Subjects providing these data were predominantly, although possibly not exclusively, Caucasian U.S. citizens. Study One analyzed the purposes of interaction endorsed by women and men in reports of actual meetings with same-sex friends. Women and men did not differ in the purposes reported, as both indicated meeting most often just to talk, less often to work on a task, and least often to deal with a relationship issue pertinent to the friendship. Study Two analyzed responses to a form assessing various aspects of the strength and quality of subjects' same-gender friendships. Although women and men differed on a number of variables, the differences did not form an expressive vs. instrumental dichotomy. We discuss an altered perspective on the differences and similarities in women's and men's friendships suggested by these results.     

Assessing Explanations for Sex Differences in Emotional Support A Test of the Different Cultures and Skill Specialization Accounts

Research documents sex differences in interpersonal behaviors, such as comforting and emotional support, with women consistently being more likely than men to engage in comforting behavior, to produce sophisticated comforting messages, to value comforting skills, and to select friends based on comforting skills. Explanations for these gender differences include the “different cultures account” and the “skill specialization account.” This research was designed to test these explanations by assessing contrasting predictions derived from each account. Participants completed questionnaires assessing the types of comforting messages perceived as most sensitive and effective, preferences for the sex of comfort providers, and priorities assigned to affective and instrumental goals in comforting contexts. The results indicated that men and women evaluated comforting messages similarly, preferred receiving emotional support from female providers, and had similar priorities in comforting contexts. These results are most consistent with the skill specialization account and provide virtually no support for the different cultures account.     

The cumulative record of research on “fear of success”

Based on the collected findings of over 100 studies assessing “fear of success,” the following questions were addressed: (a) Do females show more “fear of success” imagery than do males? (b) Do males respond to a cue depicting an achieving female with more “fear of success” imagery than do females? (c) Have the proportions of “fear of success” imagery elicited by men and women in response to verbal cues changed over the last decade? (d) What are the correlates of “fear of success”? (e) What is the relationship between “fear of success” imagery and performance in different kinds of situations (e.g., female achievement behavior in competition with men)? The answers seemed crudely to be (a) no, (b) no, (c) decreased, (d) few, and (e) unclear due to the many differences in the designs used.     

Think Leader, Think Male and Female: Sex vs. Seating Arrangement as Leadership Cues

This investigation challenged the long-accepted male-oriented ideology of “think male, think leader” by using social and gender identity theoretical frameworks to examine same-gender biases and the situational leadership cue of the end-of-the-table position. In an experiment consisting of 241 undergraduates enrolled in a large southwestern university in the U.S. (105 men, 135 women, and 1 sex unreported), participants viewed diagrams of male and female figures, in either same-sex or mixed-sex groups, and selected a leader. The end-of-the-table cue held, but the 120 participants (74 women, 46 men) shown mixed-sex groups with a man and a woman shown at both ends of a table chose same-gender leaders significantly more than opposite-gender leaders. Whereas the results suggest that the “think leader, think male” ideology still holds among young men, findings also demonstrated a shift away from this ideology among young women.     

Body talk among college men: Content,correlates, and effects

Though researchers are beginning to examine body-related talk in women (often referred to as fat talk), little work has examined how men talk about their bodies with peers. The two studies presented in this article explore body talk among U.S. college men. First, an online survey examined the frequency with which college men engage in negative body talk, the content of these conversations, and the body image variables associated with engaging in this type of talk. Negative body talk in men was associated with drive for muscularity, eating disordered behavior, and appearance investment. Study 2 experimentally examined the effects of hearing male peers engage in negative body talk. Hearing muscle talk or fat talk caused decreased state appearance self-esteem and increased state body dissatisfaction. The correlates and consequences of negative body talk among men appear no less troubling than those identified among women.     

Women as generalized other and self theory: A strategy for empirical research

Following the argument that women as generalized other (Mead, 1934) could be empirically explored in much the same manner as self concepts, a variant of Kuhn's (1960) twenty statements test was applied to an examination of perceptions of women in general and of the relationship between self concepts and conceptions of women. College men and women were asked to reply to the questions “Who are they (women)?” and “Who am I?” in 20 open-ended responses. Content analysis of the statements revealed findings both consistent and inconsistent with other sex-role research findings.     

Courage in <Emphasis Type="Italic">The Analects</Emphasis>: A genealogical survey of the confucian virtue of courage

The different meanings of “courage” in The Analects were expressed in Confucius’ remark on Zilu’s bravery. The typological analysis of courage in Mencius and Xunzi focused on the shaping of the personalities of brave persons. “Great courage” and “superior courage”, as the virtues of “great men” or “shi junzi 士君子 (intellectuals with noble characters)”, exhibit not only the uprightness of the “internal sagacity”, but also the rich implications of the “external kingship”. The prototype of these brave persons could be said to be between Zengzi’s courage and King Wen’s courage. The discussion entered a new stage of Neo-Confucianism in the Song and Ming dynasties, when admiration for “Yanzi’s great valor” became the key of various arguments. The order of “the three cardinal virtues” was also discussed because it concerned the relationship between “finished virtue” and “novice virtue”; hence, the virtue of courage became internalized as an essence of the internal virtuous life. At the turn of the 20^th century, when China was trembling under the threat of foreign powers, intellectuals remodeled the tradition of courage by redefining “Confucius’ great valor”, as Liang Qichao did in representative fashion in his book Chinese Bushido. Hu Shi’s Lun Ru 论儒 (On Ru) was no more than a repetition of Liang’s opinion. In the theoretical structures of the modern Confucians, courage is hardly given a place. As one of the three cardinal virtues, bravery is but a concept. In a contemporary society where heroes and sages exist only in history books, do we need to talk about courage? How should it be discussed? These are questions which deserve our consideration.     

Narrative, identity and mental health: How men with serious mental illness re-story their lives through sport and exercise

ObjectivesIt has been suggested that mental illness threatens identity and sense of self when one's personal story is displaced by dominant illness narratives focussing on deficit and dysfunction. One role of therapy, therefore, is to allow individuals to re-story their life in a more positive way which facilitates the reconstruction of a meaningful identity and sense of self. This research explores the ways in which involvement in sport and exercise may play a part in this process.DesignQualitative analysis of narrative.MethodWe used an interpretive approach which included semi-structured interviews and participant observation with 11 men with serious mental illness to gather stories of participants’ sport and exercise experiences. We conducted an analysis of narrative to explore the more general narrative types which were evident in participants’ accounts.FindingsWe identified three narrative types underlying participants’ talk about sport and exercise: (a) an action narrative about “going places and doing stuff”; (b) an achievement narrative about accomplishment through effort, skill or courage; (c) a relationship narrative of shared experiences to talk about combined with opportunities to talk about those experiences. We note that these narrative types differ significantly from—and may be considered alternatives to—dominant illness narratives.ConclusionThis study provides an alternative perspective on how sport and exercise can help men with serious mental illness by providing the narrative resources which enabled participants to re-story aspects of their lives through creating and sharing personal stories through which they rebuilt or maintained a positive sense of self and identity.     

A Feminist Reading of Men's Health: Or, When Paglia Speaks, the Media Listens

In this paper Bloom analyzes the popular magazine, Men's Health, from a feminist perspective, locating ways that the magazine participates in an insidious form of anti-feminist backlash. She specifically analyzes the magazine to make sense of how its writers discursively position women in their relationships to heterosexual men and how they use the voices of women who call themselves feminists to promote an anti-feminist, pro-patriarchy agenda. She demonstrates that the “health” of men being promoted in this magazine is a mental health grounded in the maintenance of male privilege and power.     

Race and Beauty: A Comparison of Asian and Western Models in Women's Magazine Advertisements

Over the past 30 years, the literature on how women are depicted in advertising has been strongly influenced by studies conducted in the U.S. and Europe and may not fully describe the ways in which women are depicted in advertising across cultures. In this study we analyzed advertisements collected from women's fashion and beauty magazines in Singapore, Taiwan, and the United States to compare the ways in which Western and Asian models were portrayed in print advertisements. We found that although demure dress was used most often for both races, Western models were shown more frequently than Asian models in seductive dress. Western models were also posed more often than Asian models as the Seductive beauty type. Product categories also differed. Asian models were used more frequently in advertisements for hair and skin beauty products, whereas Western models dominated the clothing category. The findings suggest that Western models are used more than Asian models in advertisements which are “body” oriented, and that Western models are used in advertisements in Asia when the underlying marketing strategy is that “sex sells.”