Two independent raters (blind to experimental conditions and unaware of hypotheses) reported on a 7‐point scale, how “pleasant”, “friendly”, “negative” (reverse scored), “enjoyable”, “difficult” (reverse scored), “cooperative”, “natural”, and “superficial” (reverse scored) they felt the participants’ descriptions of the imagined contact experience had been (1 = not at all, 7 = very much). I am distrustful of people of Muslim religion. In this series of studies we explored the effects of Muslim veils on intergroup attitudes, emotions, and biases across four experimental studies. Importantly, although these two dimensions were independent in the lay population, they were closely associated in a sample of moral philosophers. Taken together, the studies reviewed provide initial empirical evidence for the effects of Muslim veils on appraisals of, and behavior toward, a target individual. In the present investigation we systematically distinguish between the hijab and the full‐face veil to assess the differential impacts that these types of veil may have on downstream cognitive and emotional processes, at both explicit and implicit levels. The attitudinal stimuli consisted of 10 positive words commonly used in the IAT (cheer, freedom, friend, happy, health, honest, love, loyal, peace, pleasure) and 10 negative words (bomb, crash, death, disaster, evil, grief, hatred, kill, prison, tragedy) (Bellezza, Greenwald, & Banaji, 1986). In their study, female confederates actually applied for a position in a retail store dressed in either Muslim garb or non‐Muslim garb. The system can't perform the operation now. Respondents’ agreement to provide treatment decreased as the risk or cost of the requested substitute increased. Jihad Combined trials in which a veil was associated with negative words were defined as “compatible trials.” Trials in which a veil was associated with positive words were defined as “incompatible trials.”. Do people also think that it is wrong to sacrifice some animals to save a greater number of animals, or do they answer such questions about harm to animals by engaging in a utilitarian cost-benefit calculation? E‐mail: jim.everett@psy.ox.ac.uk; miles.hewstone@psy.ox.ac.uk Search for more papers by this author How successful do you think you would be at telling what this person was feeling. Across all three dependent variables, we found significantly less favorable responses for participants in the veil conditions, relative to those of participants in the no veil condition, replicating the pattern of effects demonstrated with affective measures in Study 1. In Study 2, we show that conservatives report …, There is a rich tradition in bioethics of gathering empirical data to inform, supplement, or test the implications of normative ethical analysis. There are some outstanding issues specific to Study 4 that do require further discussion. A review of neuroimaging studies of race-related prejudice: does amygdala response reflect threat? Recent years have seen a surge in psychological research on the relationship between political ideology (particularly conservatism) and cognition, affect, behaviour, and even biology. Among other outwardly observable factors, items of clothing in particular can serve as powerful sculptors of first impressions (Conner, Peters, & Nagasawa, 1975; Davis, 1984; Douty, 1963). Second, given the controversy surrounding the veil, we thought it likely that participants might approach any judgment of, or interaction with, someone wearing a veil with negative expectations. —popularly referred to as “veiling” by Western commentators—is a contentious, gendered religious tradition associated with a complex array of symbolic meanings. In Study 1, we conducted a within‐subjects design to investigate if there were differences in emotions felt by participants toward women wearing different types of veil. In Study 2, we assessed perspective taking, negative outcome expectancy, and expected fundamentalist–extremist religiosity across the same three levels of coverage, using a between‐subjects design. (. “It's really nice to see you face to face, Mr Straw,” this pleasant lady said to me in a broad Lancashire accent. In Studies 2-6, we investigated the intuitive basis for this result, finding that lay judgments of altered identity as a consequence of drug use and addiction are driven primarily by perceived negative changes in the moral character of drug users, who are seen as having deviated from their good true selves. (. All participants reported being White and non‐Muslim. Based on our theoretical predictions, the pattern of marginal means was then probed with planned Helmert contrasts, comparing emotional responses toward non‐veiled women and women wearing any Muslim veil (Contrast 1, to test Hypothesis 1), and comparing emotional responses toward wearers of the hijab and the full‐face veil (Contrast 2, to test Hypothesis 2). As a preliminary exploration, however, a number of questions concerning perceptions of different Muslims veils and their wearers remain open and need to be addressed in future research. Sixty‐two students at a British university participated in the study for course credit or £5 and under conditions of informed consent (46 female; mean age = 19 years, SD = 2.07). Their, This "Cited by" count includes citations to the following articles in Scholar. Jim is currently working towards his D.Phil at the University of Oxford, working primarily on research at the intersection of altruism and intergroup conflict. As in Study 1, we tested whether the hypothesized differences between responding to no veil and to any Muslim veil, as well as between responding to the hijab and full‐face veil would emerge on the three new, explicit dependent measures. Finally, Mahmud and Swami (2010) have shown that women wearing a hijab are perceived by non‐Muslim and Muslim men as less attractive and less intelligent than unveiled women. The images were taken against a white screen, under constant lighting and brightness conditions, with a Canon EOS 1000 D (Canon Inc., Tokyo, Japan) standing 3 m from the individual. After giving consent, participants completed a brief, computerized self‐report questionnaire in the laboratory using a 3 (coverage: no veil vs. hijab vs. full‐face veil) × 2 (emotion: positive vs. negative) within‐subjects design.
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