Gender Self‐Definition and Gender Self‐Acceptance in Women: Intersections With Feminist, Womanist, and Ethnic Identities

Hoffman, Rose Marie

doi:10.1002/j.1556-6678.2006.tb00415.x

Cited by 48 publications

(37 citation statements)

References 38 publications

(47 reference statements)

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“…Individuals with strong gender self-acceptance view themselves positively as females and as males, but they may or may not regard their gender as a central component of their identity. Factor analyses in subsequent studies that used the HGS with women (e.g., Hoffman, 2006) and men (Lontz, 2000) supported the same factor structure that I and my colleagues found.…”

Section: Gender Self-definition and Gender Self-acceptancesupporting

confidence: 69%

How Is Gender Self‐Confidence Related to Subjective Well‐Being?

Hoffman

2006

The Journal of Humanistic Counseling, Education and Development

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This study of ethnically diverse participants explored the relationship of gender self‐confidence to subjective well‐being. The 2 components of gender self‐confidence (gender self‐definition and gender self‐acceptance) were assessed using the Hoffman Gender Scale (R. M. Hoffman, 1996; R. M. Hoffman, L. D. Borders, & J. A. Hattie, 2000). The hypothesized relationship between gender self‐acceptance and subjective well‐being, measured by the Short Happiness and Affect Research Protocol (M. J. Stones et al., 1996) was supported most notably among African American men.

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Section: Gender Self-definition and Gender Self-acceptancesupporting

confidence: 69%

How Is Gender Self‐Confidence Related to Subjective Well‐Being?

Hoffman

2006

The Journal of Humanistic Counseling, Education and Development

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“…Similarly, Rose Marie Hoffman, "recognizing the lack of research concerning intersections of ethnic identity development and women's identity development," explored the relationship between ethnic identity, feminist, womanist, and gender selfdefinition and acceptance. The participants of this study, while racially diverse, c were all residents of southern California (Hoffman 2006). Notably, Asian-American women in this study were found to have significantly stronger gender self-definition d than White women.…”

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confidence: 67%

“…c I.e., "44% "White, Caucasian, Anglo, European American-not Hispanic;" religious identity not reported. (Hoffman 2006). d I.e., "how strong a component of one's identity one considers one's self-defined femininity or masculinity to be."…”

Section: Discussionmentioning

confidence: 99%

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Is South Asia’s Buddhist Leader the Gyalwang Drukpa an Ecofeminist? Dialectical, Grounded Analysis of Eminent Feminist Theology Illuminates the Foundations for a Vajrayana Buddhist Ecofeminism

Trinlae¹

2015

Int. J. Dharma Studies

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“…Hoffman (2006), for example, proposes a nonstage, gender identity construct that includes gender self-definition and gender self-acceptance. Stewart and McDermott's (2004) gender review article also highlights the growing work on intersectionality, the view that identity comprises an interaction of multiple layers, including but not limited to race, ethnicity, and sexual orientation.…”

Section: Critical Consciousness and Feminist Identity Developmentmentioning

confidence: 98%

Beyond (the ABCs): education, community, and feminism in Afghanistan

Brodsky

Portnoy

Scheibler

et al. 2011

Journal Community Psychology

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This article examines the meaning, operation, and outcomes of education and related formation of feminist identity development within an Afghan women's humanitarian and political organization. Qualitative data, including 110 interviews, archival review, and participant observations, were collected using a feminist, community, strengths-based approach and were re-analyzed here with a focus on educational processes. Findings revealed multiple educational mechanisms, both similar to and different from many Western assumptions. Within these educational mechanisms, themes of critical consciousness and feminist identity also arose. Outcomes were mapped against Downing and Roush's (1985) feminist identity development model. Similarities, differences, limitations, and lessons in the application of a Western model to an Afghan context are discussed. Findings have implications for understanding indigenous educational methods, the development of critical consciousness and ''feminist'' identity in global perspective, and cross-cultural, feminist, community psychology research and application. C 2012 Wiley Periodicals, Inc. It was not until after September 11, 2001, when the U.S. government's hunt for Osama bin Laden led them to the Taliban and Afghanistan, that many people in the West first learned of Afghan women's struggles for the most basic of human rights. The plight of Afghan women under the Taliban (1995Taliban ( -2001 was indeed desperate: They were denied the right to go to school or work, access health care, and other basic services and restricted in what they wore, who they talked to, and even the circumstances under which they could leave their homes. Yet it is important to note that the modern suffering of Afghan women, and indeed all Afghans, did not begin or end with Taliban rule, but rather can be seen in decades of political strife, social unrest, war, and religious and sociocultural oppression.1 The result is a country that today ranks near the bottom of all countries in a wide range of rankings, including clean water, life expectancy, poverty, gender development, and literacy rates (Brodsky, 2011; United Nations Development Programme, 2010). The political strife and related oppression of Afghan women has impeded their advancement in many realms, arguably the most devastating and wide-reaching of which has been in the area of girl's and women's education.Despite these grave circumstances, Afghan women are not mere victims, but have actively worked, both individually and collectively, to resist oppression and promote opportunities and freedoms for girls, women, and all Afghans. Indeed, the history of activism for Afghan women's advancement, focused particularly on their education, dates well before the current post-Taliban influx of Western governmental and nongovernmental organizations (NGO). In the early 1920s, for example, King Amanullah and Queen Soraya worked to extend women's marital rights, public freedoms, and education and employment opportunities, and founded the first women's press (Emadi, 2002;M...

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Gender Self‐Definition and Gender Self‐Acceptance in Women: Intersections With Feminist, Womanist, and Ethnic Identities

Cited by 48 publications

References 38 publications

How Is Gender Self‐Confidence Related to Subjective Well‐Being?

How Is Gender Self‐Confidence Related to Subjective Well‐Being?

Is South Asia’s Buddhist Leader the Gyalwang Drukpa an Ecofeminist? Dialectical, Grounded Analysis of Eminent Feminist Theology Illuminates the Foundations for a Vajrayana Buddhist Ecofeminism

Beyond (the ABCs): education, community, and feminism in Afghanistan

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