Social-psychological reasons for the spread of the“AUE” subculture (hidden factors of the problem)

The article identifies the deep causes of the new wave of minors criminalization in the Russian society. The authors considered the expert opinions on this issue and found them inconsistent; described the main forms of behavior associated with the adoption of criminal values - primary, game, and re-criminalization which usually have different social localization; summarized the historical aspects of adolescent criminalization in the Russian society and its social-cultural factors. Based on the analysis of the official statistics and the results of the empirical studies conducted in 2019-2020 within the project Deep causes of teenage (neo)criminalization in contemporary Russia supported by the RFBR, the authors assess the scale of real and virtual criminalization, features of legal outlook, social-psychological well-being, and worldview of criminalized and ordinary teenagers. In addition to the traditionally identified causes of criminalization (social-economic and cultural-educational inequality, deprivation, territorial-geographical specificity, etc.), the authors consider social-cultural factors: first, violations in socialization and child-parental relations - as leading to the deprivation of the need for love and recognition of minors by their parents and to the attempts to compensate this deprivation destructively, with criminal practices; second, the types of minors heroes, which determine the normative and gender inversion and the spread of the criminal subculture - as a source of the surrogate pseudo-masculine discourse. The authors make a conclusion that the prevention of minors criminalization should be based on psychological-pedagogical and social-cultural technologies, the main actors of which are the family, school and state information policy, while the normative-legal technologies of social control, the actors of which are administrative and law enforcement agencies, should focus on the crime-deterrent function.

Stereotype Content at the Intersection of Gender and Sexual Orientation

According to the Stereotype Content Model (SCM), the content of stereotypes differs on two dimensions: communion and agency. Research shows that for stereotypes about the general gender categories of “women” and “men,” there is an ambivalent pattern of communion and agency, where high levels on one dimension are associated with low levels on the other. For sexual minority stereotypes, a gender inversion has been found, whereas homosexual women are seen as more similar to men in general than to women in general, whereas homosexual men are seen as more similar to women in general than to men in general. However, there is limited research on how stereotype content for general groups relate to stereotype content for subgroups with intersecting category memberships. This research addresses this gap by investigating stereotype content at the intersection of gender and sexual orientation, including stereotype content for general gender groups, heterosexual groups, homosexual groups, and bisexual groups. In Study 1, a community sample from Sweden (N = 824) rated perceived communion and agency for women and men in general, as well as hetero-, homo-, and bisexual women and men. In Study 2, a nationally representative Swedish sample (N = 424) performed the same rating task, and in addition completed Single-Category IATs (SC-IATs) for warmth and competence. Results from both studies show that the stereotype content for the general categories “women” and “men” overlap with the stereotype content for heterosexual same-gender targets. Homosexual and bisexual groups were rated as more similar to their non-congruent gender category than same gender heterosexual categories were, but stereotype content for sexual minority groups did not overlap with either general gender categories, thus showing only incomplete gender inversion of stereotype content. Implicit associations between “women” and “warmth” were significantly stronger than associations between “men” and “warmth.” There were no other significant relations between implicit associations to warmth/competence and gender or sexual orientation. Theoretical and methodological implications for future research into intersectional stereotype content are presented, including how the findings inform the co-dependent relationship between a binary gender structure and a heteronormative ideology.

Gender identities and corporate social responsibility practices: a biographical approach of managerial recompositions in SMEs context

Purpose The purpose of this paper is to question gender identities as the basis for a differentialist conception of how to conceive and practice corporate social responsibility (CSR). Design/methodology/approach This study has used a qualitative approach to study five paths of small and medium-sized entreprises (SMEs) female entrepreneurs. This study selected female entrepreneurs who can bring us rich material, which highlights the relationship between the concepts of gender identity and CSR practices. In this perspective, this study has retained five “revealing” cases. Findings By establishing a break with the ontological experience that contributes to the application of CSR practices as a natural expression of behaviour, this study shows how social relations of sex reproduce but also how social relations are subverted with respect to the requirements relating to CSR practices. Originality/value The main originality of this approach consisted in adopting the concept of “gender inversion”, characteristic of “gender mobility”, to identify the potential and/or effective observable recompositions in the field of managerial behaviours.

Healing through Gender Inversion in Korean Possession Trance Rituals

Korean shamanism ( musok) considers problems of physical, social, and mental health to be a result of supernatural intervention. The unique position of male practitioners who become healers within a female-dominated sphere is especially telling as they perform cross-gender behavior that is perceived as related to homosexuality, which is stigmatized in Korea and often labeled as a “mental illness.” In contrast, musok frames these behaviors as responses to demands from the spirit world.

Emotion and Gender Typicality Cue Sexual Orientation Differently in Women and Men

Heterosexual individuals tend to look and act more typical for their gender compared to gay and lesbian individuals, and people use this information to infer sexual orientation. Consistent with stereotypes associating happy expressions with femininity, previous work found that gay men displayed more happiness than straight men—a difference that perceivers used, independent of gender typicality, to judge sexual orientation. Here, we extended this to judgments of women’s sexual orientation. Like the gender-inversion stereotypes applied to men, participants perceived women’s faces manipulated to look angry as more likely to be lesbians; however, emotional expressions largely did not distinguish the faces of actual lesbian and straight women. Compared to men’s faces, women’s faces varied less in their emotional expression (appearing invariably positive) but varied more in gender typicality. These differences align with gender role expectations requiring the expression of positive emotion by women and prohibiting the expression of femininity by men. More important, greater variance within gender typicality and emotion facilitates their respective utility for distinguishing sexual orientation from facial appearance. These findings thus provide the first evidence for contrasting cues to women’s and men’s sexual orientation and suggest that gender norms may uniquely shape how men and women reveal their sexual orientation.

SEX CAN KILL: GENDER INVERSION AND THE POLITICS OF SUBVERSION IN ARISTOPHANES’ ECCLESIAZVSAE

Scholarship on Ecclesiazusae (as on Wealth) has been largely divided between those who are in favour of a fantastical/positive reading of the play and view it as a celebration of comic energy void of serious social critique, and those who argue for an ironic/satirical interpretation and deem Praxagora's plan as a spectacular failure. The unsuccessful realization of the new political programme is often regarded as a commentary on the state of democracy at the time. Other views are more affirmative of the democratic values of the play: Scholtz claims that the women in Ecclesiazusae succeed into putting into action Lysistrata's dream of a cohesive civic order, although, according to him, the play does not present ‘an unambiguously pro or contra viewpoint vis-à-vis gynaecocratic communalism’. Rothwell believes that the satire is directed against the greedy dēmos rather than against Praxagora's plan. He sees the persuasion exercised by women as ‘a benevolent and indispensable force in democracy’, and argues that the women of Ecclesiazusae, like the women in Lysistrata, strive to assure the continuity of the community; in his view, the play is about ‘the potential advantages of leadership in building a community’. Moodie also outright rejects a threatening or pessimistic reading, and makes the case that the audience is encouraged to take the women seriously as political actors owing to their unusual interaction with the audience and the rupture of dramatic illusion, which creates a rapport between the women and the audience. If the play is subversive, it is so only in its ‘non-satirical presentation of female leadership’.