Representing and coordinating ethnobiological knowledge

Indigenous peoples possess enormously rich and articulated knowledge of the natural world. A major goal of research in anthropology and ethnobiology as well as ecology, conservation biology, and development studies is to find ways of integrating this knowledge with that produced by academic and other institutionalized scientific communities. Here I present a challenge to this integration project. I argue, by reference to ethnographic and cross-cultural psychological studies, that the models of the world developed within specialized academic disciplines do not map onto anything existing within traditional beliefs and practices for coping with nature. Traditional ecological knowledge is distributed across a heterogeneous array of overlapping practices within Indigenous cultures, including spiritual and ritual practices that invoke categories, properties, and causal-explanatory models that do not in general converge with those of the academic sciences. In light of this divergence I argue that we should abandon the integration project, and conclude by sketching a notion of knowledge coordination as a possible successor framework.

Magic Performances - When Explained in Psychic Terms by University Students

Paranormal beliefs (PBs), such as the belief in the soul, or in extrasensory perception, are common in the general population. While there is information regarding what these beliefs correlate with (e.g., cognitive biases, personality styles), there is little information regarding the causal direction between these beliefs and their correlates. To investigate the formation of beliefs, we use an experimental design, in which PBs and belief-associated cognitive biases are assessed before and after a central event: a magic performance (see also Mohr et al., 2018). In the current paper, we report a series of studies investigating the "paranormal potential" of magic performances (Study 1, N = 49; Study 2, N = 89; Study 3, N = 123). We investigated (i) which magic performances resulted in paranormal explanations, and (ii) whether PBs and a belief-associated cognitive bias (i.e., repetition avoidance) became enhanced after the performance. Repetition avoidance was assessed using a random number generation task. After the performance, participants rated to what extent the magic performance could be explained in psychic (paranormal), conjuring, or religious terms. We found that conjuring explanations were negatively associated with religious and psychic explanations, whereas religious and psychic explanations were positively associated. Enhanced repetition avoidance correlated with higher PBs ahead of the performance. We also observed a significant increase in psychic explanations and a drop in conjuring explanations when performances involved powerful psychic routines (e.g., the performer contacted the dead). While the experimentally induced enhancement of psychic explanations is promising, future studies should account for potential variables that might explain absent framing and before-after effects (e.g., emotion, attention). Such effects are essential to understand the formation and manipulation of belief.

Religion, Spirituality and Folk Medicine/Superstition in a Neonatal Unit

Beliefs and practices surrounding religion and spirituality (RS) feature in neonatal units, although healthcare professionals and families hold different views on their role in neonatal care. Descriptive study performed at the Neonatology Unit of Santa Lucía University Hospital, Cartagena. Separate forms concerning spirituality, religion and folk medicine were administered to professionals ascribed to the unit (n = 70) and parents (n = 93). 70% of professionals and 60.2% of parents perceive RS as playing a relevant role in neonatal care; however, 45% of professionals prefer that parents do not express their RS beliefs. Actual use of prayer by parents while in the unit was 55.9%, compared to the staff's estimation of 20.8% (p < 0.001); parents believe that RS affects outcomes indirectly, mediating through caregivers, contrary to the staff perception that parents turn to RS for a direct effect on outcomes (p < 0.001); professionals, unlike parents, found RS to be of little benefit to children (p < 0.001) or in reducing parental anxiety (p < 0.001). Amulets were found alongside 26.6% of children. Up to 40% of parents believe in magic concepts such as evil eye. Many families express RS while a member is hospitalized and, while staff recognize its importance, they often fail to respond correctly. The use of amulets and ritual objects is still common and can express the need for emotional and psychological support. Caregivers need to be aware of the medical, psychological and emotional implications of these practices.

Confronting, Representing, and Believing Counterintuitive Concepts: Navigating the Natural and the Supernatural

Recent research shows that even preschoolers are skeptical; they frequently reject claims from other people when the claims conflict with their own perceptions and concepts. Yet, despite their skepticism, both children and adults come to believe in a variety of phenomena that defy their first-hand perceptions and intuitive conceptions of the world. In this review, we explore how children and adults acquire such concepts. We describe how a similar developmental process underlies mental representation of both the natural and the supernatural world, and we detail this process for two prominent supernatural counterintuitive ideas-God and the afterlife. In doing so, we highlight the fact that conceptual development does not always move in the direction of greater empirical truth, as described within naturalistic domains. We consider factors that likely help overcome skepticism and, in doing so, promote belief in counterintuitive phenomena. These factors include qualities of the learners, aspects of the context, qualities of the informants, and qualities of the information.