This study documented participation at school jazz festivals according to gender and instrument and explored interaction patterns between clinicians and students to determine if participation patterns in jazz education resemble those in math and science, where females have been found to be underrepresented in high-level courses. This study analyzed data collected at two middle and high school jazz festivals with male and female students participating in stage performances and in post-performance clinics. Out of a total student population of 556 performers, males were found to represent a disproportionate percentage of the population (males = 70% and females = 30%). Significantly more males were found on all instruments, with the exception of piano, where females represented the majority (male pianists = 42.5% and female pianists = 57.5%). Solo patterns revealed that even though there were more female pianists, male pianists were featured as a soloist a total of 17 times, in contrast to 5 total solos for female pianists. Categorical data from solo patterns for all instruments showed that males were featured significantly more often as a soloist on saxophone and piano. Given the research on sex-stereotyping of instruments, where saxophone and piano are considered as less “masculine” instruments, this research noted that no significant difference in solo patterns were found between males and females who perform on the more “masculine” instruments (trumpet, trombone, drums, and bass). Overall, males did solo significantly more often than girls, based on the proportion of boys to girls in the total sample. Interaction analysis, using a modification of the INTERSECT observation form utilized by researchers Sadker & Sadker, of post-performance clinics found that males dominated all interactions. Males raised their hands more often, were called on and called-out more often and were asked to play at a higher rate than female performers. Results suggest that jazz education might benefit from intervention strategies similar to those implemented in math and science education to narrow the participation and interaction gap between males and females.

Statistics show that boys perform better in mathematics tests than girls. In order to make a refined assessment of the magnitude of gender differences in mathematics performance, a study was made of one thousand 16+ mathematics scripts to find the precise topics on which girls and boys differ significantly in performance. These concepts were found to be concerned with scale or ratio, spatial problems, space-time relationships and probability questions. Differences were found in performance between girls and boys at each ten-percentile level through the ability range. A longitudinal study also revealed differences in mathematics 'performance through the years of secondary education. There is no convincing evidence that the discrepancy can be accounted for by innate or genetic reasons. Intervention programmes have been found to improve the performance of girls in the weak areas of spatial awareness, proportionality and problem solving. In addition, a study was made of gender attitudes towards mathematics. Ten secondary schools were surveyed and the results revealed a marked decrease in the attitudes of third and fourth form girls. During these difficult adolescent years girls and boys are susceptible to strong internal and external pressures. Corresponding differences were also found across the ability range. These social pressures are concerned with teacher influence, social interaction, type of grouping, sex stereotyping, choices, teaching materials and careers advice.

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This essay is a qualitative study meant to highlight new religious movements and cults are portrayed in textbooks used to teach the subject of religion in upper secondary school, as well as how they correlate to the syllabi and course objectives set by Skolverket. The object for my analysis contains three textbooks by different authors, all from different publishers, in order to enable an accurate and representative interpretation of said portraying. Three questions lead the study as they demand the answer to which parts of new religious movements that are most frequently presented, whether the portraying of these movements contain tendencies of stereotyping and consequently identify efforts to reduce the issue. Furthermore, light is cast on the depiction of belief and life view within new religious movements and cults. My study reveals that these textbooks are dealing with new religious movements and cults with some lack of nuance and a deficiency of developed arguments. The sum of my results lead to the conclusion that none of the textbooks fully qualify for the control document set by Skolverket, regarding both syllabi and course objectives. By not doing so they give rise to potential negative didactic consequences in the education which can not be disregarded.

Though referred to as "non-traditional students", older students have, in fact, become prevalent in university classrooms, and the number of non-traditional students is expected to continue increasing (Bishop-Clark & Lynch, 1993). Yet, stereotypes that students of different ages hold towards each other may interfere with creating an optimal learning environment for all. This study explores age-based stereotypes students may have of each other. Undergraduate students were randomly assigned to review a scenario about a college student who was described as either traditional (20 years old) or non-traditional (40 years). Participants rated the student in the scenario using the Reysen Likeability, Expertise, and Honesty Scales, the Academic Motivation Scale, and a Student Behavior Questionnaire. Both traditional and non-traditional participants rated the traditional student in the scenario as more likeable. All participants rated traditional students higher in traditional-based stereotypes and the non-traditional student higher in the nontraditional based stereotypes. Evidence of the existence and nature of such stereotyping can be a step toward addressing and alleviating tensions within the mixed-age classroom and working towards support and understanding.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / In the Nigerian church and society negative gender stereotyping is pronounced in every aspect of human activities. The basic premise of this study therefore is that the Nigerian church and society need to deal with these negative gender stereotypes which breed gender insensitivity and injustice. Those cultural, political and economic structures, those proverbs and myths that have hitherto hindered women from attaining their full potential have to give way to a new mind-set and a change in attitude in both men and women in order to bring the much needed transformation and gender partnership in Nigeria. The study in surveying the landscape highlights some important issues that women have to struggle with. Among other things, the low female literacy rate is one of the greatest hindrances women have today. This is due to the institutionalised structures and culturally created lenses that make some people still perceive men as more superior than women and therefore regard the education of women as a waste of resources. Although men are always perceived to be the better and more superior specie, this study does not advocate for gender bending. What is important is people being who God has made them to be and working with others as partners for a better human society. Women’s involvement in development is based on the theological premise that true development must have a holistic approach which more than building infrastructures, deals with the development of humans. A holistic approach to development implies a transformational development that is different from the status quo which is overshadowed by men’s voices and experiences. Women’s voices, experiences and potentials have to play a major role in this approach. The need to listen to women was further stressed by Powers (2003: viii) when he said: Unless we listen, any action we may take in this area, no matter how well intentioned, is likely to bypass the real concerns of women and to confirm female condescension and reinforce male dominance. Listening, in a spirit of partnership and equality, is the most practical response we can make and is the foundation for our mutual partnership to reform unjust structures.