The Structure of Female Subgroups: An Exploration of Ambivalent Stereotypes

The present research concerns the stereotypes associated with subgroups of women. Previous researchers have considered the ambivalent nature of stereotypes, particularly along the dimensions of warmth and competence (Glick, Diebold, Bailey-Werner, & Zhu, Personality and Social Psychology Bulletin 23:1323–1334, 1997). In Study 1, we looked at the degree to which the superordinate social category of “women” is differentiated into distinct subgroups and whether warmth and competence are the primary dimensions of this differentiation. In Study 2, we assessed the degree to which businesswomen and homemakers are automatically associated with warmth and competence. Results showed that men and women differ in the valence associated with specific subgroups, and it is this valence, rather than stereotype content, that is automatically associated with these female subgroups.     

Development and Initial Validation of an Implicit Measure of Religiousness‐Spirituality

An implicit measure of religiousness‐spirituality (RS) was constructed and used in two studies. In Study 1, undergraduates completed a Religiousness‐Spirituality Implicit Association Test (RS‐IAT) and several self‐report measures of RS and related constructs (e.g., religious fundamentalism, authoritarianism). Informants rated the participants’ RS. The RS‐IAT was internally consistent. Implicit RS correlated positively with self‐reported RS, spiritual transcendence, spiritual experiences, religious fundamentalism, and intrinsic religiousness. Informant ratings correlated positively with participants’ self‐reported religiousness but not implicit RS. In Study 2, implicit RS accounted for unique variability in self‐reported attitudes toward gay men and lesbian women when controlling for self‐reported religiousness and right‐wing authoritarianism. These findings demonstrate that an implicit measure of trait RS explains some variability in attitudes that self‐report measures do not. An implicit measure of RS could advance the scientific study of religion beyond what is known from self‐report measures.     

Creating false memories for events that occurred before versus after the offset of childhood amnesia

We examined whether false images and memories for childhood events are more likely when the event supposedly took place during the period of childhood amnesia. Over three interviews, participants recalled six events: five true and one false. Some participants were told that the false event happened when they were 2 years old (Age 2 group), while others were told that it happened when they were 10 years old (Age 10 group). We compared participants’ reports of the false event to their reports of a true event from the same age. Consistent with prior research on childhood amnesia, participants in the Age 10 group were more likely than participants in the Age 2 group to remember their true event and they reported more information about it. Participants in the Age 2 group, on the other hand, were more likely to develop false images and memories than participants in the Age 10 group. Furthermore, once a false image or memory developed, there were no age-related differences in the amount of information participants reported about the false event. We conclude that childhood amnesia increases our susceptibility to false suggestion, thus our results have implications for court cases where early memories are at issue.     

Adults' memories of childhood: Affect,knowing, and remembering

Adult questionnaire respondents reported, for each of a number of events, if they had experienced that event during childhood and, if so, if they remembered the experience or merely knew it had happened. Respondents also rated the emotion of each event and judged whether they would remember more about each reportedly experienced event if they spent more time trying to do so. Study 1 respondents were 96 undergraduates, whereas Study 2 tested 93 community members ranging widely in age. Respondents often reported no recollections of reportedly experienced events. Reportedly experienced events rated as emotional were more often recollected than those rated as neutral, and those rated as positive were more often recollected than those rated as negative. Predicted ability to remember more was related to current memory. Claims of remembering reportedly experienced events increased with age, but predicted ability to remember more about them declined with age.     

Dynamic and Static Balancing Ability of Preschool Children

Performance differences in dynamic and static balance ability of 150 preschool Ss aged 3,4, and 5 yr. were studied. Ss performed 4 balance-beam tasks and 2 balance-board tasks. An Age by Sex (3 × 2) factorial, design employing both univariate and multivariate ANOVA techniques were the statistics used. For both dynamic and static balance Age was highly significant, and the use of multivariate ANOVA indicated significant sex differences on the static balance tasks. The appropriateness of multivariate techniques where more than one dependent variable is measured on the same population was discussed, and the need to take into account the relationship between these variables when analyzing the data was noted.     

Disentangling the belief in God and cognitive rigidity/flexibility components of religiosity to predict racial and value-violating prejudice: A Post-Critical Belief Scale analysis

Past research indicates that being religious is associated with prejudice toward racial and value-violating out-groups. However, this past research treated religiosity as a unidimensional construct without taking into account how different components of religiosity—belief in a higher power and the rigidity/flexibility of religious beliefs—are associated with measures of prejudice. Two studies examined the relationship between these two components of religiosity, as measured by the Post-Critical Beliefs Scale, and racial (African Americans, Arabs) and value-violating prejudices (atheists, gay men). As the flexibility of religious beliefs increased (literal vs. symbolic dimension), attitudes toward racial and value-violating out-groups became more positive (Study 1). As belief in God strengthened (exclusion vs. inclusion of transcendence dimension), attitudes toward value-violating out-groups became more negative. Study 2 demonstrated that these two components of religiosity fully mediated the relationship between general religiosity and prejudice toward African Americans, Arabs, and gay men and partially mediated the relationship between religiosity and prejudice toward atheists. Results are discussed in light of reexamining the conclusion that simply being religious is associated with prejudice.