TABS represents an addition to the literature in its ability to capture a more nuanced conceptualization of transgender attitude not found in previous scales.
A growing body of literature supports the link between anger suppression and depression and females’greater likelihood than males of demonstrating both. Anger suppression was hypothesized to be involved in the development of gendered identity for girls, specifically by rendering girls more likely to experience depression. Employing an ethnically diverse sample of public school children, differences between fifth through ninth grade girls and boys in anger suppression and depression were investigated using self‐report data. Results supported the hypothesis that girls suppress anger at higher rates than boys but not the related hypothesis that this suppression results in higher levels of depression. Age was not related to either anger suppression or depression, and no significant relationship was found between suppressed anger and depression for either sex. The impact of girls’anger suppression on their emotional and gender development is discussed.
Researchers suggest that women's experience of anger is very complex and may not be accounted for by existing anger models. The current study was an attempt to clarify a model of women's anger proposed by Cox, Stabb, and Bruckner in Women's Anger: Clinical and Developmental Perspectives, 1999. Anger diversion focuses on women's attempts to bypass anger awareness, to use indirect means to cope with anger, or both. A sample of predominantly college and graduate student women (N = 514) completed a vignette questionnaire assessing diversionary anger styles as well as instruments evaluating symptoms, anger behaviors, emotional expression, and tendencies to respond in socially desirable ways. The results of the study partially support Cox and colleagues' model, particularly in distinguishing between diverting anger and expressing anger assertively. We found that women who divert anger are more vulnerable to symptoms such as depression, anxiety, and somatization than are women who use an assertive approach to coping with anger.
A culture assimilator, a programmed learning technique for teaching about another culture, was combined with behavioral contact to test for the joint effectiveness of the two approaches to acculturative training. A total of 45 White male college students were randomly assigned to five training conditions in a modified Solomon four‐group design. Results indicated significant differences between trained and untrained S s on knowledge of Black culture and better behavioral performance (as rated by Black confederates who were blind as to the training conditions) for S s receiving assimilator training followed by contact than the reverse condition. Apparently, the assimilator provides an opportunity to consolidate new attributions prior to their use in a real interaction. The reverse pattern (interaction before the formation of new attributions) is seen as anxiety producing and a test for the role of anxiety in intercultural training was generally positive. Possible implications of the results for cross‐cultural training theory and methodology are discussed.
The present study provides the 1st descriptive survey study to date that reports attitudes and beliefs toward transgender persons with a sample of the U.S. evangelical Christian population. Data were collected from 483 participants (nonreligious n ϭ 253, evangelical Christian n ϭ 230) recruited through Amazon Mechanical Turk. The study employed the Transgender Attitudes and Beliefs Scale-a psychometrically sound and culturally sensitive, 3-factor (interpersonal comfort, sex/gender beliefs, and human value) 29-item scale-to assess attitudes and beliefs toward transgender. Data were analyzed using two-way analyses of variance, item analyses, independent samples t tests, and Pearson's correlations. Findings indicated that evangelical Christians showed significantly lower attitude scores and a more dichotomous or fixed view of gender compared to their nonreligious counterparts. At the same time, evangelical Christians displayed greater variability in their attitudes toward transgender persons and had high ratings on the human value factor overall (measuring the extent to which a person affirms transgender persons' intrinsic value as a person), which was, in turn, less correlated with the other factors-interpersonal comfort and sex/gender beliefs-than for their secular reference group. On questions pertaining to civil rights, evangelical Christians, on average, gave significantly lower ratings than did nonreligious persons, though the effect size was small on the issue of access to housing.
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