Androgyny and sex-typing: Differences in beliefs regarding gender polarity in ratings of ideal men and women

To test Bem's (1979) hypothesis that androgynous and sex-typed individuals are differentiated by the presence or absence of beliefs in “gender polarity,” 200 students rated themselves on the short Bem Sex Role Inventory (BSRI). Of these 200, 20 androgynous women, 20 androgynous men, 20 feminine sex-typed women, and 20 masculine sex-typed men were randomly selected and asked to rate either the ideal woman or the ideal man on the short BSRI. As predicted, androgynous women did not rate the ideal man and woman differently, but, contrary to prediction, neither did feminine-typed women. As predicted, masculine-typed men rated the ideal man and woman differently, but, contrary to prediction, so did androgynous men. Thus, sex rather than sex-role distinguished subjects' beliefs in gender polarity. This finding may reflect women's desires for, and men's fears of, abandoning traditional modes of sex differentiation. The large initial subject pool was necessary because an extremely high percentage of subjects were classified as feminine sex-typed. An apparent feminine bias in the short BSRI is discussed.     

Are you ‘woman enough’ to control your leading cause of death?: an ethnographic content analysis of women’s cardiovascular disease and identities in media narratives

The Heart Truth^® campaign was implemented in the United States by the National Heart, Lung, and Blood Institute in 2002 to increase women’s awareness of heart disease and encourage risk reduction of cardiovascular disease. The present study explored representations of women’s cardiovascular disease, the meanings generated, and the implications for identity construction within one prominent corporate media partner of the campaign. The inaugural 2003 October issue of Glamour magazine was the focus of an ethnographic content analysis. Women’s cardiovascular disease was constructed within an overarching theme of a culture of consumerism, with meanings of cardiovascular disease emerging within two subthemes: (a) the oblivious, unknowledgeable, dependent woman at risk and (b) attaining a particular version of a healthy, feminine woman. Women’s identities were constructed as dependent on experts, purchasing fashion and fitness merchandise, and heteronormative roles for health management. These findings extend health psychology research that has called for more critical explorations of media to extend understandings of disease meanings and the implications for identity and women’s health.     

Platonic Personal Immortality

I argue that Plato distinguishes between personal immortality and immortality of the soul. I begin by criticizing the consensus view that Plato identifies the person and the soul. I then turn to the issue of immortality. By considering passages from Symposium and Timaeus, I make the case that Plato thinks that while the soul is immortal by nature, if a person is going to be immortal, they must become so. Finally, I argue that Plato has a psychological continuity approach to personal identity. Thus, for Plato, a person becomes immortal by avoiding reincarnation and securing for themselves psychological continuity forever.     

The preference to work for a man or a woman: A matter of sex and gender?

A survey of 455 individuals sampled from two populations that varied in age, educational level, and work experience posed a question asked in Gallup polls over six decades: “If you were taking a new job and had your choice of a boss, would you prefer to work for a man or a woman?” Respondents could state that they would prefer a male boss, prefer a female boss, or had no preference. As expected from theory and Gallup results, respondents who had a preference preferred to work for a man more than a woman, although a majority expressed “no preference.” When they expressed a preference, women preferred to work for a female boss over a male boss more than men did, whereas men preferred to work for a male boss over a female boss more than women did. Sex-typed (i.e., masculine or feminine) respondents in gender identity exhibited a greater preference to work for a boss of a particular sex over having no preference than non-sex-typed respondents. Further, feminine respondents preferred to work for a female boss over a male boss more than masculine respondents did, whereas masculine respondents preferred to work for a male boss over a female boss more than feminine respondents did. Overall, these results suggest that the preference to work for a man or a woman is a matter of both sex and gender. Implications for job applicants' vocational decisions and how female leaders fare in the workplace are discussed.     

Gender traits and identities in a "masculine" organization: the Israeli police force

Gender and occupational identities were examined within the Israeli police force, a stereotypically masculine organization. The principal hypothesis was that women in this organizational setting did not reject their gender identity. Rather, they self-attributed more traditionally masculine traits in addition to their feminine traits. This was especially so among women going through particularly intense occupational and organizational socialization needed for field jobs. The findings only partially confirmed the hypothesis. Most women in the sample considered themselves to be highly feminine, even though they self-attributed masculine traits. Although the women, like their male colleagues, ranked occupational identity higher than gender identity, their feminine identity (usually in contrast with the masculine organizational context) was not repressed and their gender identity was as strong as that of the men.     

Masculinity,Femininity, and Reported Paranormal Beliefs

Previous research has found that women are more likely than men to report belief in nonmaterial paranormal phenomena (e.g., psychics). There are inconsistent findings about whether men are more likely than women to report belief in material paranormal phenomena (e.g., bigfoot/sasquatch), and no prior survey research has examined gender expression (as masculine or feminine) as it relates to paranormal beliefs. This paper asks: How do gender identity and gender expression relate to reported paranormal beliefs? It answers this question using a large sample (n = 2504) of Canadians. Femininity helps explain differences between cisgender women and men on reported beliefs about foreseeing the future and telekinesis, but less so about reported belief in ghosts. Intriguingly, reported gender atypicality is associated with reported belief in all paranormal phenomena among cisgender women and among cisgender men. The results highlight the importance of measuring gender expression for beliefs that science cannot verify.     

Childhood Trauma, Adult Sexual Assault, and Adult Gender Expression among Lesbian and Bisexual Women

Several studies have demonstrated that lesbian and bisexual women are more likely than heterosexual women to report childhood abuse and adult sexual assault. It is unknown, however, which sexual minority women are most likely to experience such abuse. We recruited adult sexual minority women living in the US through electronic fliers sent to listservs and website groups inviting them to complete an online survey (N?=?1,243). We examined differences in both childhood abuse and adult sexual assault by women’s current gender identity (i.e., butch, femme, androgynous, or other) and a continuous measure of gender expression (from butch/masculine to femme/feminine), adjusting for sexual orientation identity, age, education, and income. Results indicated that a more butch/masculine current self-assessment of gender expression, but not gender identity, was associated with more overall reported childhood trauma. Although one aspect of gender expression, a more butch/masculine gender role, was associated with adult sexual assault, feminine appearance and a femme gender identity also significantly predicted adult sexual assault. These findings highlight the significance of gender identity and expression in identifying women at greater risk for various abuse experiences.     

Subjective Well-Being in Mexican and Mexican American Women: The Role of Acculturation,Ethnic Identity,Gender Roles,and Perceived Social Support

Latinas experience multiple oppressions and poorer mental health due to their often triple minority status as poor, female, women of color. The present study examined whether identifying with both Mexican culture and the dominant culture (bicultural), having high ethnic identity, identifying with both feminine and masculine behavior (androgynous gender role), and perceiving greater family social support predicted life satisfaction and positive affect in low socioeconomic status, Mexican and Mexican American women (n = 194). Results indicated that greater ethnic identity and greater perceived family social support significantly predicted Mexican and Mexican American women’s life satisfaction. Greater ethnic identity, greater feminine gender identity, greater androgynous gender identity, and greater perceived family social support were significant predictors of positive affect. Furthermore, as expected, social support from family was the most significant predictor for both life satisfaction and positive affect. Implications of the results and suggestions for future research are discussed.     

Effects of Gendered Language on Gender Stereotyping in Computer‐Mediated Communication: The Moderating Role of Depersonalization and Gender‐Role Orientation

This experiment examined what situational and dispositional features moderate the effects of linguistic gender cues on gender stereotyping in anonymous, text‐based computer‐mediated communication. Participants played a trivia game with an ostensible partner via computer, whose comments represented either prototypically masculine or feminine language styles. Consistent with the social identity model of deindividuation effects, those who did not exchange brief personal profiles with their partner (i.e., depersonalization) were more likely to infer their partner’s gender from the language cues than those who did. Depersonalization, however, facilitated stereotype‐consistent conformity behaviors only among gender‐typed individuals; that is, participants conformed more to their masculine‐ than feminine‐comment partners, and men were less conforming than were women, only when they were both gender‐typed and depersonalized.     

Sex role correlates of stress-prone type a behavior in college students

This study considered the direct and interactive relationships between three sex role variables and Type A/Type B behavior in college students of both sexes. As predicted, Type A college women were more masculine than Type B controls; Type A females were not less feminine, however, as had been expected. No relationship was found between masculine or feminine sex role behavior and Type A status in college men, consistent with the results of an earlier study. Both male and female Type As revealed weaker gender schemas than Type B controls. Analysis of the conjoint variation of all three sex role components revealed no relationships for either Type A or Type B men. Type A women presented an unusual asynchrony between these components in light of the expected positive relation between stereotyped sex role identity (femininity) and sensitivity to stereotyped differences between women and men (strong gender-schematic processing). Nontraditional female Type As, who were more masculine than feminine, demonstrated strong gender schemas. Traditional female Type As, more feminine than masculine, displayed weak gender schemas. Type B women did not display these unusual sex role linkages.     

Bioethics' Gender

I argue that the field of bioethics is gendered feminine, but that the methods it uses to resist this gender identity pose real harm to actual women. Starting with an explanation of what I take ‘gender’ to be, I enumerate four drawbacks to being gendered feminine. I then argue that bioethics suffers from three of the same four drawbacks. I show how the field escapes the fourth disadvantage by adopting a masculine persona that inflicts damage on women, and conclude by urging bioethicists to reflect on their complicity in abusive power systems such as gender, race and class.     

Swapping Gender Traditionalism: Christianity,Buddhism, and Gender Ideology in South Korea

South Korea provides an ideal setting for studying religion and gender because Western and local religions are both prominent, and Confucianist beliefs still shape gender norms. Using the 2018 Korean General Social Survey, this study examines the extent to which two dimensions of gender traditionalism in South Korea–Confucian patriarchal ideology (i.e., belief in the subordination of women for Confucian patriarchy) and separate spheres ideology (i.e., belief that men are better suited to work and women to domestic responsibilities)—vary across Buddhists, Catholics, Protestants, and the nonaffiliated. The findings show that Christians have the lowest endorsement for Confucian patriarchal ideology while supporting separate spheres ideology as much as Buddhists, who are most gender traditional in both dimensions. The results illustrate the dynamics between religion and gender norms in South Korea's context, demonstrating how Christianity combines Western modernization with gender-essentialist traditionalism, while Buddhism maintains Confucian patriarchal values.     

Bioethics' gender

I argue that the field of bioethics is gendered feminine, but that the methods it uses to resist this gender identity pose real harm to actual women. Starting with an explanation of what I take 'gender' to be, I enumerate four drawbacks to being gendered feminine. I then argue that bioethics suffers from three of the same four drawbacks. I show how the field escapes the fourth disadvantage by adopting a masculine persona that inflicts damage on women, and conclude by urging bioethicists to reflect on their complicity in abusive power systems such as gender, race and class.     

Stereotypic and nonstereotypic sex role trait and behavior orientations, gender identity, and psychological adjustment

This study examines the relations among sex role trait and behavior orientations, gender identity, and psychological adjustment in order to test traditional and contemporary perspectives regarding the adjustment implications of stereotypic and nonstereotypic sex role trait and behavior orientations. Measures of sex role personality traits and behaviors and scales assessing depression, anxiety, and social maladjustment were administered to 235 college men and women. In addition, subjects completed measures of gender identity and gender adequacy. Contrary to traditional perspectives, androgynous men and women and cross-sex-typed women were no less well adjusted than sex-typed individuals. However, consistent with traditional perspectives, men who were low in masculine characteristics (and men and women low in both masculine and feminine characteristics) did appear less well adjusted on measures of depression, anxiety, and social maladjustment. Furthermore, low masculinity men had less secure gender identities. No such gender identity disturbances were found in women.     

By your attributions you shall be known: Consequences of attributional accounts for professional and gender identities

We demonstrate the power of a situated identity perspective for understanding the different attributional patterns of women and men in an academic setting and their differential experiences in the workplace. Two explanations for the gender difference found in attributions of success are considered. This difference may be due either to different identities being attributed to men and women employing the same explanations for success and failure, or to the inconsistency between actions that confirm a professional (academic) identity and women's gender identity. The results of this survey of senior social science faculty men support the latter explanation but not the former. An editorial acceptance was seen as more professional but less feminine than a rejection. In the eyes of senior colleagues, the modest account of success, typical of women academics, enhances femininity but detracts from professionalism. The self-serving account typical of men makes the offerer appear less feminine but more professional. Thus in their situated identity claims, successful academic women, but not men, must choose between their professional and gender identities. Despite the movement of women into university social science positions, the role of academic has a masculine face.Order of authors was determined by a coin toss.