Managerial implicit stereotypes and where to find them: Evidence from Incentivized Resume Rating

2021 ◽  
Author(s):  
Lorenzo Spadavecchia
Keyword(s):  
Implicit Stereotypes

Mapping social exclusion in STEM to men’s implicit bias and women’s career costs

2021 ◽  
Vol 118 (40) ◽  
pp. e2026308118
Author(s):  
Emily N. Cyr ◽  
Hilary B. Bergsieker ◽  
Tara C. Dennehy ◽  
Toni Schmader
Keyword(s):  
Social Exclusion ◽  
Gender Stereotypes ◽  
Social Ties ◽  
Women In Science ◽  
Implicit Stereotypes ◽  
The Social ◽  
Chilly Climate ◽  
Socially Excluded ◽  
Network Metrics ◽  
Workplace Outcomes

Why are women socially excluded in fields dominated by men? Beyond the barriers associated with any minority group’s mere numerical underrepresentation, we theorized that gender stereotypes exacerbate the social exclusion of women in science, technology, engineering, and math (STEM) workplaces, with career consequences. Although widely discussed, clear evidence of these relationships remains elusive. In a sample of 1,247 STEM professionals who work in teams, we tested preregistered hypotheses that acts of gendered social exclusion are systematically associated with both men’s gender stereotypes (Part 1) and negative workplace outcomes for women (Part 2). Combining social network metrics of inclusion and reaction time measures of implicit stereotypes (the tendency to “think STEM, think men”), this study provides unique empirical evidence of the chilly climate women often report experiencing in STEM. Men with stronger implicit gender stereotypes had fewer social ties to female teammates. In turn, women (but not men) with fewer incoming cross-gender social ties reported worse career fit and engagement. Moderated mediation revealed that for women (but not men), cross-gender social exclusion was linked to more negative workplace outcomes via lower social fit. Effects of social exclusion were distinct from respect. We discuss the possible benefits of fostering positive cross-gender social relationships to promote women’s professional success in STEM.

The Legend of Jump Mountain: Narrative Dispossession of the Monacan in Postcolonial Virginia

2012 ◽  
Vol 36 (3) ◽  
pp. 99-116
Author(s):  
Jay Vest
Keyword(s):  
Nineteenth Century ◽  
Local History ◽  
Native People ◽  
Burial Mound ◽  
Early Nineteenth Century ◽  
Popular Imagination ◽  
North Central ◽  
Post Colonial ◽  
Implicit Stereotypes ◽  
Indian Country

In north central Virginia there is a local tale - The Legend of Jump Mountain, which purports to explain the origins of the Hayes Creek Indian Burial Mound. A highly romantic legend, it immortalizes post colonial intertribal warfare during the early nineteenth century while ignoring the antiquity of the mound and the local descendants of its aboriginal creators. It is not at all uncommon to find such romantic tales in Indian country where the Native people have become invisible and there remain significant tribal artifacts common to the landscape. However, the standing claim to authenticity remains a matter of significant concern. In this essay, the author considers the tale's effectiveness assessing Indian origins, local history and tribal heritages, as well as the implicit stereotypes and the romantic illusion that it may generate in the popular imagination.

scholarly journals On the Origins of Gender-Biased Behavior: The Role of Explicit and Implicit Stereotypes

2020 ◽  
Author(s):  
Eliana Avitzour ◽  
Adi Choen ◽  
Daphna Joel ◽  
Victor Lavy
Keyword(s):  
Implicit Stereotypes

The Brief Implicit Association Test

2009 ◽  
Vol 56 (4) ◽  
pp. 283-294 ◽  
Author(s):  
N. Sriram ◽  
Anthony G. Greenwald
Keyword(s):  
Implicit Association Test ◽  
Association Test ◽  
Implicit Association ◽  
Implicit Measures ◽  
Stimulus Response ◽  
Implicit Stereotypes ◽  
The Subject

The Brief Implicit Association Test (BIAT) consists of two blocks of trials with the same four categories and stimulus-response mappings as the standard IAT, but with 1/3 the number of trials. Unlike the standard IAT, the BIAT focuses the subject on just two of each block’s four categories. Experiments 1 and 2 demonstrated that attitude BIATs had satisfactory validity when good (but not bad) was a focal category, and that identity IATs had satisfactory validity when self (but not other) was a focal category. Experiment 2 also showed that a good-focal attitude BIAT and a self-focal identity BIAT were psychometrically similar to standard IAT measures of the same constructs. Experiment 3 presented each of six BIATs twice, showing that procedural variables had no more than minor influences on the resulting implicit measures. Experiment 4 further demonstrated successful use of the BIAT to measure implicit stereotypes.

scholarly journals «Et io ne vidi uno in Napoli». Orientalismo e processi di patrimonializzazione dei femminielli napoletani

2021 ◽  
Vol 16 ◽  
pp. 55-73
Author(s):  
Maria Carolina Vesce
Keyword(s):  
Local Identity ◽  
Campania Region ◽  
Implicit Stereotypes ◽  
Field Notes ◽  
The Subject ◽  
Colonial Imaginary

In Naples, as in several other cities of the Campania region (Italy), the word femminiello/femminella “traditionally” refers to effeminate men who behave and act as women. In the last decade femminielli/femminelle were the subject of a true heritagization process, intended to enhace and capitalize their “ancient identity”, now considered on the verge of extinction. Nonetheless, still today, people who self-identify as femminiello/femminella embody an “old-fashioned way” ideal of femininity, sometimes claiming the specificity of their local identity, and distancing themselves from the LGBTQI+ representations and identities. Based on the data collected during a long term fieldwork in Campania, this essay focuses on the processes of production, reproduction and manipulation of the femminielli/femminelle’ identities. More specifically by crossing literature and field notes, I will propose an analysis of the interactions between an orientalist and colonial imaginary that “produces” the femminiello/femminella as otherness (southern) and the reversal that occurs with the distinctive claim of gender experiences embodied by people who still identify as femminielli/femminelle. How do these imaginaries interact? And what implicit stereotypes lurk in such representations?

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