This article is chiefly concerned with the cross-national validity of measures of precarious manhood beliefs (PMB) as well as correlations between those beliefs, other gender ideologies, and measures of development and gender equity. While much of the orientation of this paper is psychological, individual constructions of gender and the ideologies that inform them are culturally specific. Thus, this sort of research allows researchers and theorists an opportunity to glimpse an outline of what might be a deep structure to masculinity cross-culturally. By analyzing data collected through surveys of 34,023 undergraduates in 62 countries, the researchers were able to test for psychometric isomorphism between individuals and country-level data in order to validate their measures. Subsequently, the researchers were able to test correlations between PMB and hostile sexism (HS), benevolent sexism (BS), hostility towards men (HM), and benevolence towards men (BM). This situated the PMB construct within a larger literature on the nature of masculinity. Finally, the researchers tested PMB against the Human Development Index (HDI) and Global Gender Gap Index (GGGI). The researchers conclude that not only is their measure of precarious manhood beliefs valid but that this construct comports well with other theories of gender ideology cross-nationally.

This article is chiefly concerned with the cross-national validity of measures of precarious manhood beliefs (PMB) as well as correlations between those beliefs, other gender ideologies, and measures of development and gender equity. While much of the orientation of this paper is psychological, individual constructions of gender and the ideologies that inform them are culturally specific. Thus, this sort of research allows researchers and theorists an opportunity to glimpse an outline of what might be a deep structure to masculinity cross-culturally. By analyzing data collected through surveys of 34,023 undergraduates in 62 countries, the researchers were able to test for psychometric isomorphism between individuals and country-level data in order to validate their measures. Subsequently, the researchers were able to test correlations between PMB and hostile sexism (HS), benevolent sexism (BS), hostility towards men (HM), and benevolence towards men (BM). This situated the PMB construct within a larger literature on the nature of masculinity. Finally, the researchers tested PMB against the Human Development Index (HDI) and Global Gender Gap Index (GGGI). The researchers conclude that not only is their measure of precarious manhood beliefs valid but that this construct comports well with other theories of gender ideology cross-nationally.

This article is chiefly concerned with the cross-national validity of measures of precarious manhood beliefs (PMB) as well as correlations between those beliefs, other gender ideologies, and measures of development and gender equity. While much of the orientation of this paper is psychological, individual constructions of gender and the ideologies that inform them are culturally specific. Thus, this sort of research allows researchers and theorists an opportunity to glimpse an outline of what might be a deep structure to masculinity cross-culturally. By analyzing data collected through surveys of 34,023 undergraduates in 62 countries, the researchers were able to test for psychometric isomorphism between individuals and country-level data in order to validate their measures. Subsequently, the researchers were able to test correlations between PMB and hostile sexism (HS), benevolent sexism (BS), hostility towards men (HM), and benevolence towards men (BM). This situated the PMB construct within a larger literature on the nature of masculinity. Finally, the researchers tested PMB against the Human Development Index (HDI) and Global Gender Gap Index (GGGI). The researchers conclude that not only is their measure of precarious manhood beliefs valid but that this construct comports well with other theories of gender ideology cross-nationally.

This study used data from the Afrobarometer Survey to compare the cultures of 85 ethnolinguistic groups from 25 African countries on markers of cultural modernization and emancipation, such as attitudes towards gender equality, xenophobia, and the role of religion in society. The study found that nearly all of the ethnolinguistic groups studied within a country clustered together in terms of their attitudes towards cultural modernization. The study also found that the variation between nations was often greater than the variation between ethnolinguistic groups, and that the cultural differences between ethnolinguistic groups within a nation were highly correlated with economic indicators such as GDP per person, employment in agriculture and the service sector, and phone subscriptions per person. The study suggests that economic development and modernization lead to cultural homogenization within a nation and a decreasing relevance of ethnolinguistic culture.

This study used data from the Afrobarometer Survey to compare the cultures of 85 ethnolinguistic groups from 25 African countries on markers of cultural modernization and emancipation, such as attitudes towards gender equality, xenophobia, and the role of religion in society. The study found that nearly all of the ethnolinguistic groups studied within a country clustered together in terms of their attitudes towards cultural modernization. The study also found that the variation between nations was often greater than the variation between ethnolinguistic groups, and that the cultural differences between ethnolinguistic groups within a nation were highly correlated with economic indicators such as GDP per person, employment in agriculture and the service sector, and phone subscriptions per person. The study suggests that economic development and modernization lead to cultural homogenization within a nation and a decreasing relevance of ethnolinguistic culture.

This article tests hypotheses about the relationship between how the general anticipations of pain in develop in children and the formal belief systems of a society. The authors posit that beliefs in malevolent supernatural beings reflect punitive child rearing practices and beliefs in benevolent supernatural being relfect nurturing child rearing practices. Results generally support this hypothesis.

This study used data from the Afrobarometer Survey to compare the cultures of 85 ethnolinguistic groups from 25 African countries on markers of cultural modernization and emancipation, such as attitudes towards gender equality, xenophobia, and the role of religion in society. The study found that nearly all of the ethnolinguistic groups studied within a country clustered together in terms of their attitudes towards cultural modernization. The study also found that the variation between nations was often greater than the variation between ethnolinguistic groups, and that the cultural differences between ethnolinguistic groups within a nation were highly correlated with economic indicators such as GDP per person, employment in agriculture and the service sector, and phone subscriptions per person. The study suggests that economic development and modernization lead to cultural homogenization within a nation and a decreasing relevance of ethnolinguistic culture.

In this article, the author seeks to correlate interpersonal values with attitudes toward private property. After giving a brief intellectual history on the philosophy of private property, the author draws data from the Multinational Student Survey (MSS) in order to discern attitudes towards private property and preferences for one of six psychological constructs (Support, Conformity, Recognition, Independence, Benevolence, Leadership) which were outlined in the Survey of Interpersonal Values which was itself incorporated in the aforementioned MSS. These measures were then edited in order to be correlated and the reliability of each was verified. The strongest correlations that resulted were for dominance and nonconformity. The author concludes without a theory of how to reckon with these seemingly paradoxical results.

This article tests hypotheses about the relationship between how the general anticipations of pain in develop in children and the formal belief systems of a society. The authors posit that beliefs in malevolent supernatural beings reflect punitive child rearing practices and beliefs in benevolent supernatural being relfect nurturing child rearing practices. Results generally support this hypothesis.

The authors of this study investigate both intimate partner violence (IPV) in Africa and tolerance towards it. Merging Demographic and Health Survey data with information from the Ethnographic Atlas, they take into account a wide range of ancestral characteristics that could influence domestic violence today, including precolonial economic roles and marriage traditions. Their findings indicate that societies in which men were dominant in subsistence and/or had androcentric marital practices have more IPV today, and more acceptance of it. They also find an interesting gender gap in acceptance of IPV, in which women are more likely than men to justify domestic violence.