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Recent research indicates that wearing the hijab reduces the attractiveness of female faces perceived by practicing Muslim men and women in their native Muslim country (the United Arab Emirates). The purpose of the current research was to develop this finding to investigate whether other aspects of person perception are also affected when women wear the hijab in this Muslim country. Of particular relevance is that changes in physical attractiveness often affect the personal qualities assigned to individuals. Accordingly, we sought to determine whether such effects occur when the physical attractiveness of women is altered by wearing the hijab. To do this, we used an Implicit Association Test (IAT) to investigate how native Muslim participants in the UAE associated pleasant and unpleasant connotations with images of women either wearing the hijab or with their heads uncovered. As in previous research with native Muslim participants, female faces were again perceived as significantly less attractive when the hijab was worn. However, the accompanying IAT findings showed that these less attractive hijab-wearing images were associated more with pleasant connotations than were the matched uncovered images. These findings provide fresh insight into the effects of the hijab on perceptions of Muslim women in a Muslim country and provide support for the view that cultural clothing can influence person perception beyond physical attractiveness alone.

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Previous studies conducted in the United States indicate that people associate numbers with gender, such that odd numbers are more likely to be considered male and even numbers considered female. It has been argued that this number gendering phenomenon is acquired through social learning and conditioning, and that male-odd/female-even associations reflect a general, cross-cultural human consensus on gender roles relating to agency and communion. However, the incidence and pattern of number gendering in cultures outside the United States remains to be established. Against this background, the purpose of this study was to determine whether people from a culture and country very different from the United States (specifically, native Arabic citizens living in the Arabic culture of the United Arab Emirates) also associate numbers with gender, and, if they do, whether the pattern of these associations is the male-odd/female-even associations previously observed. To investigate this issue, we adopted the Implicit Association Test used frequently in previous research, where associations between numbers (odd and even) and gender (male and female faces) were examined using male and female Arabic participants native to, and resident in, the United Arab Emirates. The findings indicated that the association of numbers with gender does occur in Arabic culture. But while Arabic females associated odd numbers with male faces and even numbers with female faces (the pattern of previous findings in the United States), Arabic males showed the reversed pattern of gender associations, associating even numbers with male faces and odd numbers with female faces. These findings support the view that number gendering is indeed a cross-cultural phenomenon and show that the phenomenon occurs across very different countries and cultures. But the findings also suggest that the pattern with which numbers are associated with gender is not universal and, instead, reflects culture-specific views on gender roles which may change across cultures and gender. Further implications for understanding the association of numbers with gender across human societies are discussed.

RESUMEN

The hijab is central to the lives of Muslim women across the world but little is known about the actual effects exerted by this garment on perceptions of the wearer. Indeed, while previous research has suggested that wearing the hijab may affect the physical attractiveness of women, the actual effect of wearing the hijab on perceptions of female facial attractiveness by Muslim men in a Muslim country is largely unknown. Accordingly, this study investigated the effects of the hijab on female facial attractiveness perceived by practising Muslim men living in their native Muslim country (the United Arab Emirates). Participants were presented with frontal-head images of women shown in three conditions: in the fully covered condition, heads were completely covered by the hijab except for the face; in the partially covered condition, heads were completely covered by the hijab except for the face and areas around the forehead and each side of the face and head; in the uncovered condition, heads had no covering at all. The findings revealed that faces where heads were uncovered or partially covered were rated as equally attractive, and both were rated as substantially more attractive than faces where heads were fully covered. Thus, while wearing the hijab can suppress female facial attractiveness to men, these findings suggest that not all hijab wearing has this effect, and female facial attractiveness for practising Muslim men living in their native Muslim country may not be reduced simply by wearing this garment. Indeed, from the findings we report, slight changes to the positioning of the hijab (the partially covered condition) produce perceptions of facial attractiveness that are no lower than when no hijab is worn, and this may have important implications for wearing the hijab in Muslim societies. Finally, we argue that the pattern of effects we observed is not explained by anti-Islamic feeling or cultural endogamy, and that a major contributory factor is that being fully covered by the hijab occludes external features, especially the hair and lateral parts of the head and face, which, when normally visible, provide a substantial perceptual contribution to human facial attractiveness.

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The Hijab and other forms of Islamic veiling are important social, cultural, and religious symbols that are central to the identity of millions of Muslim women across the world. However, despite the large body of literature that exists on the political and socio-cultural aspects of Islamic veiling, little is known about how the appearance of women wearing the hijab is perceived by other Muslim women within their native Muslim country. To throw light on this important issue, the current study focussed on the effects of the hijab on female facial attractiveness perceived by practising Muslim Emirati women living in their native Muslim country (the United Arab Emirates) who themselves wore the hijab as everyday attire. Participants were shown frontal-head images of women in three different conditions: covered (heads fully covered by the hijab except for the face), partially covered (heads fully covered by the hijab except for the face and the hair around the forehead) and uncovered (heads with no covering). The findings showed that faces in images where heads were covered and partially covered by the hijab were rated as equally attractive but both were rated as significantly less attractive than faces in images where heads were uncovered. These findings suggest that, even for practising Muslim Emirati females living in their native Muslim country for whom wearing the hijab is a normal aspect of everyday life, perception of facial attractiveness is compromised by wearing this garment. We argue that this effect of wearing the hijab is not consistent with a preference for one's own cultural group (cultural endogamy) and may, instead, occur because wearing a hijab occludes external features, such as hair and ears, which normally contribute to the perception of human facial attractiveness. In sum, while wearing the hijab may be dominated by male attitudes towards suppressing female attractiveness towards males, the findings from this study suggest that female Muslims too perceive the negative influence of wearing the hijab on female facial attractiveness.

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Previous research suggests that different typefaces can be perceived as having distinct personality characteristics (such as strength, elegance, friendliness, romance, and humor) and that these "print personalities" elicit information in the reader that is in addition to the meaning conveyed linguistically by words. However, research in this area has previously been conducted using only English stimuli and so it may be that typefaces in English, and other languages using the Latinate alphabet, lend themselves unusually well to eliciting perception of print personalities, and the phenomenon is not a language universal. But not all written languages are Latinate languages, and one language that is especially visually distinct is Arabic. In particular, apart from being read from right to left, Arabic is formed in a cursive script in which the visual appearance of letters contrasts strongly with those used for Latinate languages. In addition, spaces between letters seldom exist in Arabic and the visual appearance of even the same letters can vary considerably within the same typeface depending on their contextual location within a word. Accordingly, the purpose of the present study was to investigate whether, like English, different Arabic typefaces inspire the attribution of print personalities. Eleven different typefaces were presented in Arabic sentences to skilled readers of Arabic and participants rated each typeface according to 20 different personality characteristics. The results showed that each typeface produced a different pattern of ratings of personality characteristics and suggest that, like English, Arabic typefaces are perceived as having distinct print personalities. Some of the implications of these results for the processes involved in reading are discussed.

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The effectiveness of tablet computers to supplement or replace paper-based text in everyday life has yet to be fully revealed. Previous investigations comparing reading performance using tablets and paper have, however, reported inconsistent results. Furthermore, the interpretability of some previous findings is limited by lack of experimental control over variables like text display conditions. In the current study, we investigated reading performance for text presented on tablet and paper. Crucially, the levels of luminance and contrast were matched precisely across tablet and paper. The study used Arabic text which differs substantially from the languages used previously to investigate effects of tablet and paper on reading, thus offering a distinctive test of the influence of these two media on reading performance. The results suggest that when text display conditions are well-matched, there is no reliable difference in reading performance between the two media. Also, neither the order of medium (reading from tablet or paper first), nor familiarity with using a tablet significantly influence reading performance. These results call into question previous suggestions that reading from tablets is linked to poorer reading performance, and demonstrate the benefits of controlling text display conditions. These findings are of interest to reading scientists and educators.

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Several reports suggest that images of the Shroud of Turin contain faint religious inscriptions that support the view that the Shroud has special religious significance. Against this background, we investigated effects of contextual information on detecting religious inscriptions using an image of plain modern linen with no religious provenance and containing no writing. The image was viewed in three contexts: In the Neutral Context, participants were told that the image was of a simple piece of linen; in the Religious Context, participants were told that the image was of an important religious artifact; and in the Religious Context + Options condition, participants were also given plausible word options. Very few words were detected in the Neutral Context, significantly more in the Religious Context, and most in the Religious Context+Options condition. Some implications of these findings for reports of inscriptions in the context-laden conditions surrounding the Shroud of Turin are discussed.

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The illusory letters phenomenon (ILP) is a unique demonstration that words can be perceived as complete even when letters are physically absent. However, the ILP has only ever been reported for a Latinate language (English), and it is unknown whether the illusion occurs for alphabetic languages with fundamentally different visual properties. Here we report a demonstration of the ILP for Arabic in which stimuli containing only the exterior letters of three-letter Arabic words and a nonsense pattern in the interior position were presented to fluent Arabic readers. Despite being incomplete, participants perceived these stimuli as complete Arabic words with all letters visible in their appropriate positions, and were unable to distinguish between illusory and normal displays. This finding provides an important extension of the original ILP and suggests that alphabetic languages may be widely susceptible to the phenomenon and reading generally may occur as a process augmented by illusory percepts.

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The Shroud of Turin (hereafter the Shroud) is one of the most widely known and widely studied artifacts in existence, with enormous historical and religious significance. For years, the Shroud has inspired worldwide interest in images on its fabric which appear to be of the body and face of a man executed in a manner consistent with crucifixion, and many believe that these images were formed in the Shroud's fibers during the Resurrection of Jesus of Nazareth. But, more recently, other reports have suggested that the Shroud also contains evidence of inscriptions, and these reports have been used to add crucial support to the view that the Shroud is the burial cloth of Jesus. Unfortunately, these reports of inscriptions are based on marks that are barely visible on the Shroud, even when images are enhanced, and the actual existence of writing on the Shroud is still a matter of considerable debate. Here we discuss previous evidence concerning the psychological processes involved generally in the perception of writing, and especially when letters and words are indistinct. We then report two experiments in which the influence of religious context on perception of inscriptions was addressed specifically, using an image of woven fabric (modern linen) containing no writing and with no religious provenance. This image was viewed in two different contexts: in the Religious Context, participants were informed that the image was of a linen artifact that was important to the Christian faith whereas, in the non-religious Neutral Context, participants were informed that the image was of a simple piece of linen. Both groups were told that the image may contain faint words and were asked to report any words they could see. All participants detected words on the image, and indicated that these words were visible and were able to trace on the image the words they detected. In each experiment, more religious words were detected in the Religious Context condition than in the Neutral Context condition whereas the two contexts showed no effect on the number of non-religious words detected, indicating that religious context had a specific effect on the perception of illusory writing. Indeed, in the Neutral Context condition, no religious words at all were reported in either experiment. These findings suggest that images of woven material, like linen, inspire illusory perceptions of writing and that the nature of these perceptions is influenced considerably by the religious expectations of observers. As a consequence, the normal psychological processes underlying perception of writing, and the tendency of these processes to produce illusory perceptions, should be an essential consideration when addressing the existence of religious inscriptions on religious artifacts such as the Shroud of Turin.

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When observing a talking face, it has often been argued that visual speech to the left and right of fixation may produce differences in performance due to divided projections to the two cerebral hemispheres. However, while it seems likely that such a division in hemispheric projections exists for areas away from fixation, the nature and existence of a functional division in visual speech perception at the foveal midline remains to be determined. We investigated this issue by presenting visual speech in matched hemiface displays to the left and right of a central fixation point, either exactly abutting the foveal midline or else located away from the midline in extrafoveal vision. The location of displays relative to the foveal midline was controlled precisely using an automated, gaze-contingent eye-tracking procedure. Visual speech perception showed a clear right hemifield advantage when presented in extrafoveal locations but no hemifield advantage (left or right) when presented abutting the foveal midline. Thus, while visual speech observed in extrafoveal vision appears to benefit from unilateral projections to left-hemisphere processes, no evidence was obtained to indicate that a functional division exists when visual speech is observed around the point of fixation. Implications of these findings for understanding visual speech perception and the nature of functional divisions in hemispheric projection are discussed.

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