Browsing by Subject "Prejudice."
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Item Bane of Adam's rib : religious priming effects on sexism.(2013-05-15) Haggard, Megan C.; Rowatt, Wade C.; Psychology and Neuroscience.; Baylor University. Dept. of Psychology and Neuroscience.Previous research has indicated that sexism can be separated into factors of ambivalence – hostile and benevolent – to address the many issues that arise with discrimination against women. Whereas hostile sexism is openly negative toward women, benevolent sexism positively camouflages unfair differentiation between the sexes. Many cultural organizations and traditions subtly approve of sexism, including Judeo-Christian religious beliefs. The present study examined the effect of different types of subliminal religious priming – agent, institution, or spiritual – on attitudes toward women, hostile sexism, and benevolent sexism. Participants exposed to religious primes were more likely to endorse benevolent sexist statements than those in a control group. This effect remained after controlling for participant gender and self-reported religiosity. The main difference was between the agent religious prime condition and the control group. The implications of religious approval of benevolent sexist attitudes and behaviors are examined, as well as connections with personality and cognitive styles.Item Better understanding the paradoxical relationship between religiosity and prejudice through priming religious concepts : an intergroup bias perspective.(2012-08-08) Johnson, Megan K.; Rowatt, Wade C.; Psychology and Neuroscience.; Baylor University. Dept. of Psychology and Neuroscience.Across two experiments, the paradox of religiosity and prejudice was examined through priming methods in a laboratory setting. The effects of priming religiosity (religious, control) and religious group membership (Christian, Muslim, atheist) on resource distributions (Experiment 1) and physical aggression through hot sauce allocation (Experiment 2) were examined. Across both studies, individuals demonstrated intergroup bias toward atheists relative to Muslims and Christians. In Experiment 1, priming religiosity decreased the number of raffle tickets given to atheists but increased the number of raffle tickets given to Muslims. In Experiment 2, priming religiosity had no effect on aggression toward individuals. However, individuals gave atheists significantly more hot sauce than Muslims. These results indicate the effects of priming religiosity do depend, in some cases, on the religious group identification of the person with whom one is interacting. Moreover, these studies demonstrate atheists as the out-group (compared to Muslims) that experiences the most intergroup bias. Namely, individuals gave fewer resources, and aggressed and reported the most negative and least positive emotions toward atheists. Results are discussed within an intergroup bias framework.Item The ecological validity of priming religiousness : context and culture.(2011-09-14) LaBouff, Jordan.; Rowatt, Wade C.; Psychology and Neuroscience.; Baylor University. Dept. of Psychology and Neuroscience.Across four studies, the paradox of religiousness and prejudice was examined through self-report and priming methods in both a laboratory setting in an evangelical culture and a culturally agnostic field setting. Across all cultures and methods greater religiousness was associated with more positive attitudes towards the religious ingroup and more negative attitudes towards religious value-violating outgroups (i.e., intergroup bias) whether religion was inherently salient in the culture examined, or activated by a religious context. These studies indicate that priming religiousness through subtle ecologically valid methods is possible but difficult, and the activation of these constructs is seated in the culture in which those constructs are activated. In a highly religious series of American samples, subtle religious primes did not significantly influence self-reported religiousness, attitudes towards outgroups, or political attitudes. In a more religiously heterogeneous European sample, however, the mere presence of a religious stimulus in a participant’s visual field was associated with more conservative attitudes, higher self-reported personal religiousness, and greater intergroup bias.