Searching for Control: Priming Randomness Increases the Evaluation of Ritual Efficacy

Children's distinct drive to reproduce costly rituals

Costly rituals are ubiquitous and adaptive. Yet, little is known about how children develop to acquire them. The current study examined children's imitation of costly rituals. Ninety-three 4-6 year olds (47 girls, 45% Oceanians, tested in 2022) were shown how to place tokens into a tube to earn stickers, using either a ritualistic or non-ritualistic costly action sequence. Children shown the ritualistic actions imitated faithfully at the expense of gaining stickers; conversely, those shown the non-ritualistic actions ignored them and obtained maximum reward. This highlights how preschool children are adept at and motivated to learn rituals, despite significant material cost. This study provides insights into the early development of cultural learning and the adaptive value of rituals in group cognition.

The effects of model age and familiarity on children's reproduction of ritual behaviour

Rituals are fundamental social acts that structure relationships and enable the filtering of important cognitive attributes (e.g. working memory and inhibitory control) that make humans what they are today. This study investigated the influence of model age and familiarity on the reproduction of ritual behaviour in five-year-old children. Through an exploration of these factors, this study sheds light on the cognitive mechanisms children use to comprehend and replicate rituals. Ninety-eight five-year-old children were divided into two groups: an experimental group, which observed an adult or child model, either familiar or unfamiliar to them, demonstrating eight ritual acts; and a control group, which received no video demonstration. The results revealed that children who observed an adult reproduced more ritual acts than those who observed a child, and children who observed unfamiliar models reproduced ritual acts more frequently than those who observed familiar ones. Additionally, when exposed to unfamiliar models, children's reproductive fidelity was higher. These findings suggest that children have the ability to address new adaptation challenges by participating in rituals at an early age and that they generate suitable solutions depending on the model's characteristics. This provides evidence for the adaptive bias in children's cultural learning from a ritual perspective.

The effects of ritual and self-control resources depletion on deceptive behavior: Evidence from behavioral and ERPs studies

Although researchers have indicated that individuals with depleted self-control resources have lower self-control behavior and exhibit more deceptive behaviors, recent psychological studies have shown that ritual can improve self-control and increase the likelihood that the individual makes prosocial decisions. However, little is known about whether ritual can regulate an individual's engagement in deceptive behavior when their self-control resources are depleted. This study adopted the spot-the-difference task to investigate the influences of ritual and self-control resources depletion on simple self-control behavior and deceptive behavior (Experiment 1 and Experiment 2); furthermore, relevant neural processes were explored using event-related potentials (Experiment 3). Experiment 1 showed that individuals with depleted self-control resources had lower self-control behavior and individuals performing a ritual had higher self-control behavior. Experiment 2 showed that individuals with depleted self-control resources exhibited more deceptive behaviors and individuals performing a ritual exhibited fewer deceptive behaviors; furthermore, ritual reduced deceptive behaviors in individuals with depleted self-control resources. Experiment 3 found that individuals with depleted self-control resources had larger P2 amplitudes after performing a ritual. Moreover, individuals with depleted self-control resources had larger LPP amplitudes over parietal sites after performing a ritual. These findings suggested that performing ritual may be an effective measure of inhibiting individuals with depleted self-control resources from engaging in deceptive behavior. Our findings verify the ego-depletion model and provide a new perspective for reducing deceptive behaviors in individuals with depleted self-control resources. We provide evidence that rituals could modulate deceptive behaviors in individuals with depleted self-control resources. This reveals that performing rituals may be an effective measure for inhibiting individuals with depleted self-control resources from engaging in deceptive behavior.

Ordinality and Verbal Framing Influence Preschoolers' Memory for Spatial Structure

During the preschool years, children are simultaneously undergoing a reshaping of their mental number line and becoming increasingly sensitive to the social norms expressed by those around them. In the current study, 4- and 5-year-old American and Israeli children were given a task in which an experimenter laid out chips with numbers (1-5), letters (A-E), or colors (Red-Blue, the first colors of the rainbow), and presented them with a specific order (initial through final) and direction (Left-to-right or Right-to-left). The experimenter either did not demonstrate the laying out of the chips (Control), emphasized the process of the left-to-right or right-to-left spatial layout (Process), or used general goal language (Generic). Children were then asked to recreate each sequence after a short delay. Children also completed a short numeracy task. The results indicate that attention to the spatial structuring of the environment was influenced by conventional framing; children exhibited better recall when the manner of layout was emphasized than when it was not. Both American and Israeli children were better able to recall numerical information relative to non-numerical information. Although children did not show an overall benefit for better recall of information related to the culture's dominant spatial direction, American children's tendency to recall numerical direction information predicted their early numeracy ability.

Leverage the power of ritual to improve community health worker efficacy and public health outcomes: Lessons from Bihar, India

Biomedical health interventions now have global reach and interact in complex and often poorly understood ways with traditional medical rituals that precede biomedicine. People often experience biomedical practices and treatments as rituals because they are very similar from an experiential perspective.1 Yet the global public health community often views ritual practices of communities as obstacles to adopting new health-promoting behaviors. The lack of engagement with the biomedical and traditional medical rituals of local populations has obscured understanding the critical functions of these behaviors, limited the potential to leverage ritualization to increase behavioral uptake, and stymied social and behavioral change efforts. Our large-scale, mixed methods research with Community Health Workers (CHW) in Bihar, India, has shown that understanding the rituals of a community provides critical insight into their identities, norms, values, and goals. We propose that health interventions should be informed by, and build upon, knowledge of health rituals. A deep understanding of existing beliefs and behaviors will allow local health "influencers" such as CHW to encourage new and modified rituals that integrate the best of biomedical and traditional health practices in ways that preserve their meaning and shared purpose.

Funding

Grants INV-008582 and INV-016014 to C.L. from The Bill & Melinda Gates Foundation funded this manuscript.

Ritualization increases the perceived efficacy of instrumental actions

Across all cultures, people frequently engage in ritualized (non-instrumental) behaviors. How do those causally opaque actions affect perceptions of causal efficacy? Using real-life stimuli extracted from NCAA basketball games, we asked fans, players of the game, and subjects naive to the game to predict the outcome of free throw attempts. We found that the performance of personal pre-shot rituals increased the perception of shot efficacy irrespective of subjects' level of knowledge of and involvement in the game. Those effects became stronger when the score was less favorable for the shooter's team. Our findings suggest that even in non-religious contexts, people make intuitive judgements about ritual efficacy, and that those judgements are sensitive to ecological factors. The implications of those biases extend beyond sports, to various domains of public action, such as religion, courtrooms, college life, and political events.

Visible sugar : Salient sugar information impacts health perception of fruit juices but only when motivated to be responsible and not when motivated to enjoy

The present study explores when consumers recognize the high sugar content of fruit juice and refrain from choosing it for themselves or their families. Fruit juice may be typically perceived as a healthy drink, despite its often high sugar content. We investigate the role of salience of sugar information and enjoyment and responsibility goals in perception and choice of fruit juices. We argue that sugar information needs to be salient to prevent this health halo effect, but that consumers also need to be in a motivational state that promotes processing of this information. In three experiments (N = 801), we manipulate the salience of the sugar content using a salient sugar label (or no explicit sugar label) as well as the activation of different goals (to enjoy versus to be responsible, in the context of choices for self versus significant others). Utilising a newly designed fictitious juice brand, salient sugar labels are effective in significantly raising awareness of sugar content in study 1. Consumers primed for responsibility consider fruit juice with salient sugar information unhealthier as compared to those primed for enjoyment in study 2. Further, in study 3, parents primed for responsibility perceive fruit juice with salient sugar information as unhealthier and less appealing in comparison to parents primed for enjoyment. The effects of responsibility and enjoyment primes on health perceptions are stronger when people think of responsibility or enjoyment of food in the context of their families rather than themselves. We discuss implications for theorizing, beverage marketing, and public policy.

The Origins and Psychology of Human Cooperation

Humans are an ultrasocial species. This sociality, however, cannot be fully explained by the canonical approaches found in evolutionary biology, psychology, or economics. Understanding our unique social psychology requires accounting not only for the breadth and intensity of human cooperation but also for the variation found across societies, over history, and among behavioral domains. Here, we introduce an expanded evolutionary approach that considers how genetic and cultural evolution, and their interaction, may have shaped both the reliably developing features of our minds and the well-documented differences in cultural psychologies around the globe. We review the major evolutionary mechanisms that have been proposed to explain human cooperation, including kinship, reciprocity, reputation, signaling, and punishment; we discuss key culture-gene coevolutionary hypotheses, such as those surrounding self-domestication and norm psychology; and we consider the role of religions and marriage systems. Empirically, we synthesize experimental and observational evidence from studies of children and adults from diverse societies with research among nonhuman primates.

Ritual explained: interdisciplinary answers to Tinbergen's four questions

Convergent developments across social scientific disciplines provide evidence that rituals are a psychologically prepared and culturally inherited behavioural hallmark of our species. The dramatic diversity of ritual practices ranges from simple greetings to elaborate religious ceremonies, from the benign to life-threatening. Yet our scientific understanding of this core human trait remains limited. Explaining the universality, functionality and diversity of ritual requires insight from multiple disciplines. This special issue integrates research from anthropology, archaeology, biology, primatology, cognitive science, psychology, religious studies and demography to build an interdisciplinary account of ritual. The objective is to contribute to an integrative explanation of ritual by addressing Tinbergen's four key questions. These include answering ultimate questions about the (i) phylogeny and (ii) adaptive functions of ritual; and proximate questions about the (iii) mechanisms and (iv) ontogeny of ritual. The intersection of these four complementary lines of inquiry yields new avenues for theory and research into this fundamental aspect of the human condition, and in so doing, into the coevolution of cognition and culture. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'.

Perinatal risk and the cultural ecology of health in Bihar, India

The objective of the current study is to examine the cultural ecology of health associated with mitigating perinatal risk in Bihar, India. We describe the occurrences, objectives and explanations of health-related beliefs and behaviours during pregnancy and postpartum using focus group discussions with younger and older mothers. First, we document perceived physical and supernatural threats and the constellation of traditional and biomedical practises including taboos, superstitions and rituals used to mitigate them. Second, we describe the extent to which these practises are explained as risk-preventing versus health-promoting behaviour. Third, we discuss the extent to which these practises are consistent, inconsistent or unrelated to biomedical health practises and describe the extent to which traditional and biomedical health practises compete, conflict and coexist. Finally, we conclude with a discussion of the relationships between traditional and biomedical practises in the context of the cultural ecology of health and reflect on how a comprehensive understanding of perinatal health practises can improve the efficacy of health interventions and improve outcomes.

This article is part of the theme issue ‘Ritual renaissance: new insights into the most human of behaviours’.

The role of ritual behaviour in anxiety reduction: an investigation of Marathi religious practices in Mauritius

While the occurrence of rituals in anxiogenic contexts has been long noted and supported by ethnographic, quantitative and experimental studies, the purported effects of ritual behaviour on anxiety reduction have rarely been examined. In the present study, we investigate the anxiolytic effects of religious practices among the Marathi Hindu community in Mauritius and test whether these effects are facilitated by the degree of ritualization present in these practices. Seventy-five participants first experienced anxiety induction through the public speaking paradigm and were subsequently asked to either perform their habitual ritual in a local temple (ritual condition) or sit and relax (control condition). The results revealed that participants in the ritual condition reported lower perceived anxiety after the ritual treatment and displayed lower physiological anxiety, which was assessed as heart-rate variability. The degree of ritualization in the ritual condition showed suggestive albeit variable effects, and thus further investigation is needed. We conclude the paper with a discussion of various mechanisms that may facilitate the observed anxiolytic effects of ritual behaviour and should be investigated in the future. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'.

The Mickey Mouse problem: Distinguishing religious and fictional counterintuitive agents

The Mickey Mouse problem refers to the difficulty in predicting which supernatural agents are capable of eliciting belief and religious devotion. We approached the problem directly by asking participants to invent a “religious” or a “fictional” agent with five supernatural abilities. Compared to fictional agents, religious agents were ascribed a higher proportion of abilities that violated folk psychology or that were ambiguous–violating nonspecific or multiple domains of folk knowledge–and fewer abilities that violated folk physics and biology. Similarly, participants rated folk psychology violations provided by the experimenter as more characteristic of religious agents than were violations of folk physics or folk biology, while fictional agents showed no clear pattern. Religious agents were also judged as more potentially beneficial, and more ambivalent (i.e., similar ratings of benefit and harm), than fictional agents, regardless of whether the agents were invented or well-known to participants. Together, the results support a motivational account of religious belief formation that is facilitated by these biases.

War increases religiosity

Does the experience of war increase people's religiosity? Much evidence supports the idea that particular religious beliefs and ritual forms can galvanize social solidarity and motivate in-group cooperation, thus facilitating a wide range of cooperative behaviours including-but not limited to-peaceful resistance and collective aggression. However, little work has focused on whether violent conflict, in turn, might fuel greater religious participation. Here, we analyse survey data from 1,709 individuals in three post-conflict societies-Uganda, Sierra Leone and Tajikistan. The nature of these conflicts allows us to infer, and statistically verify, that individuals were quasirandomly afflicted with different intensities of war experience-thus potentially providing a natural experiment. We then show that those with greater exposure to these wars were more likely to participate in Christian or Muslim religious groups and rituals, even several years after the conflict. The results are robust to a wide range of control variables and statistical checks and hold even when we compare only individuals from the same communities, ethnic groups and religions.

The Psychology of Rituals: An Integrative Review and Process-Based Framework

Traditionally, ritual has been studied from broad sociocultural perspectives, with little consideration of the psychological processes at play. Recently, however, psychologists have begun turning their attention to the study of ritual, uncovering the causal mechanisms driving this universal aspect of human behavior. With growing interest in the psychology of ritual, this article provides an organizing framework to understand recent empirical work from social psychology, cognitive science, anthropology, behavioral economics, and neuroscience. Our framework focuses on three primary regulatory functions of rituals: regulation of (a) emotions, (b) performance goal states, and (c) social connection. We examine the possible mechanisms underlying each function by considering the bottom-up processes that emerge from the physical features of rituals and top-down processes that emerge from the psychological meaning of rituals. Our framework, by appreciating the value of psychological theory, generates novel predictions and enriches our understanding of ritual and human behavior more broadly.

The cultural evolution of shamanism

Shamans, including medicine men, mediums, and the prophets of religious movements, recur across human societies. Shamanism also existed among nearly all documented hunter-gatherers, likely characterized the religious lives of many ancestral humans, and is often proposed by anthropologists to be the "first profession," representing the first institutionalized division of labor beyond age and sex. In this article, I propose a cultural evolutionary theory to explain why shamanism consistently develops and, in particular, (1) why shamanic traditions exhibit recurrent features around the world; (2) why shamanism professionalizes early, often in the absence of other specialization; and (3) how shifting social conditions affect the form or existence of shamanism. According to this theory, shamanism is a set of traditions developed through cultural evolution that adapts to people's intuitions to convince observers that a practitioner can influence otherwise unpredictable, significant events. The shaman does this by ostensibly transforming during initiation and trance, violating folk intuitions of humanness to assure group members that he or she can interact with the invisible forces that control uncertain outcomes. Entry requirements for becoming a shaman persist because the practitioner's credibility depends on his or her "transforming." This contrasts with dealing with problems that have identifiable solutions (such as building a canoe), in which credibility hinges on showing results and outsiders can invade the jurisdiction by producing the outcome. Shamanism is an ancient human institution that recurs because of the capacity of cultural evolution to produce practices adapted to innate psychological tendencies.

The functions of ritual in social groups

Ritual cognition builds upon social learning biases that may have become specialized for affiliation within social groups. The adaptive problems of group living required a means of identifying group members, ensuring commitment to the group, facilitating cooperation, and maintaining group cohesion. We discuss how ritual serves these social functions.

Imitation, Collaboration, and Their Interaction Among Western and Indigenous Australian Preschool Children

This study explored how overimitation and collaboration interact in 3- to 6-year-old children in Westernized (N = 48 in Experiment 1; N = 26 in Experiment 2) and Indigenous Australian communities (N = 26 in Experiment 2). Whether working in pairs or on their own rates of overimitation did not differ. However, when the causal functions of modeled actions were unclear, the Indigenous Australian children collaborated at enhanced rates compared to the Western children. When the causal role of witnessed actions was identifiable, collaboration rates were correlated with production of causally unnecessary actions, but in the Indigenous Australian children only. This study highlights how children employ imitation and collaboration when acquiring new skills and how the latter can be influenced by task structure and cultural background.

The Social Functions of Group Rituals

Convergent developments across social scientific disciplines provide evidence that ritual is a psychologically prepared, culturally inherited, behavioral trademark of our species. We draw on evidence from the anthropological and evolutionary-science literatures to offer a psychological account of the social functions of ritual for group behavior. Solving the adaptive problems associated with group living requires psychological mechanisms for identifying group members, ensuring their commitment to the group, facilitating cooperation with coalitions, and maintaining group cohesion. The intersection of these lines of inquiry yields new avenues for theory and research on the evolution and ontogeny of social group cognition.

The cultural evolution of prosocial religions

We develop a cultural evolutionary theory of the origins of prosocial religions and apply it to resolve two puzzles in human psychology and cultural history: (1) the rise of large-scale cooperation among strangers and, simultaneously, (2) the spread of prosocial religions in the last 10–12 millennia. We argue that these two developments were importantly linked and mutually energizing. We explain how a package of culturally evolved religious beliefs and practices characterized by increasingly potent, moralizing, supernatural agents, credible displays of faith, and other psychologically active elements conducive to social solidarity promoted high fertility rates and large-scale cooperation with co-religionists, often contributing to success in intergroup competition and conflict. In turn, prosocial religious beliefs and practices spread and aggregated as these successful groups expanded, or were copied by less successful groups. This synthesis is grounded in the idea that although religious beliefs and practices originally arose as nonadaptive by-products of innate cognitive functions, particular cultural variants were then selected for their prosocial effects in a long-term, cultural evolutionary process. This framework (1) reconciles key aspects of the adaptationist and by-product approaches to the origins of religion, (2) explains a variety of empirical observations that have not received adequate attention, and (3) generates novel predictions. Converging lines of evidence drawn from diverse disciplines provide empirical support while at the same time encouraging new research directions and opening up new questions for exploration and debate.

The ecology of religious beliefs

Although ecological forces are known to shape the expression of sociality across a broad range of biological taxa, their role in shaping human behavior is currently disputed. Both comparative and experimental evidence indicate that beliefs in moralizing high gods promote cooperation among humans, a behavioral attribute known to correlate with environmental harshness in nonhuman animals. Here we combine fine-grained bioclimatic data with the latest statistical tools from ecology and the social sciences to evaluate the potential effects of environmental forces, language history, and culture on the global distribution of belief in moralizing high gods (n = 583 societies). After simultaneously accounting for potential nonindependence among societies because of shared ancestry and cultural diffusion, we find that these beliefs are more prevalent among societies that inhabit poorer environments and are more prone to ecological duress. In addition, we find that these beliefs are more likely in politically complex societies that recognize rights to movable property. Overall, our multimodel inference approach predicts the global distribution of beliefs in moralizing high gods with an accuracy of 91%, and estimates the relative importance of different potential mechanisms by which this spatial pattern may have arisen. The emerging picture is neither one of pure cultural transmission nor of simple ecological determinism, but rather a complex mixture of social, cultural, and environmental influences. Our methods and findings provide a blueprint for how the increasing wealth of ecological, linguistic, and historical data can be leveraged to understand the forces that have shaped the behavior of our own species.