Gendered God Imagery and Attitudes Toward Mothers' Labor Force Participation: Examining the Transposable Character of Religious Schemas
God imagery has been shown to have a profound influence on a diverse array of attitudes and behaviors. Research has also underscored the religious antecedents of traditionalist gender ideologies. This study integrates these parallel literatures by examining the degree to which gendered God imagery i...
| Authors: | ; ; |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wiley-Blackwell
[2016]
|
| In: |
Journal for the scientific study of religion
Year: 2016, Volume: 55, Issue: 3, Pages: 540-557 |
| Further subjects: | B
Women
B God Image B Religion B Workforce B Gender |
| Online Access: |
Volltext (Verlag) Volltext (doi) |
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| 245 | 1 | 0 | |a Gendered God Imagery and Attitudes Toward Mothers' Labor Force Participation |b Examining the Transposable Character of Religious Schemas |c Sarah Shah |
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| 520 | |a God imagery has been shown to have a profound influence on a diverse array of attitudes and behaviors. Research has also underscored the religious antecedents of traditionalist gender ideologies. This study integrates these parallel literatures by examining the degree to which gendered God imagery is a transposable schema that is associated with attitudes toward mothers' paid labor force participation. We hypothesize that otherworldly schemas predicated on gender differencenamely, paternal and maternal images of Godhave this-worldly consequences by reinforcing opposition to mothers' workforce participation. Analyses of General Social Survey data reveal strong support for this hypothesis. The evidence also demonstrates that paternal God images produce particularly robust and persistent opposition to mothers' labor force participation net of other factors. Additional hypotheses about the interaction effects exhibited by gendered God imagery, prayer, and worship service attendance are modestly supported. We conclude by discussing our study's implications and outlining directions for future research. | ||
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