Experimental Anthropology

Despite the wide occurrence of ritual behavior in humans and animals, much of its causal underpinnings, as well as evolutionary functions, remain unknown. A prominent line of research focuses on ritualization as a response to anxiogenic stimuli. By manipulating anxiety levels, and subsequently assessing their motor behavior dynamics, our recent study investigated this causal link in a controlled way. As an extension to our original argument, we here discuss 2 theoretical explanations of rituals-Ritualized Behavior and Automated Behavior-and their link to anxiety. We propose that investigating participant's locus of attention can discriminate between these 2 models.

Laboratory and field studies have demonstrated that exposure to cues of intentional agents in the form of eyes can increase prosocial behavior. However, previous research mostly used 2-dimensional depictions as experimental stimuli. Thus far no study has examined the influence of the spatial properties of agency cues on this prosocial effect. To investigate the role of dimensionality of agency cues on fairness, 345 participants engaged in a decision-making task in a naturalistic setting. The experimental treatment included a 3-dimensional pseudo-realistic model of a human head and a 2-dimensional picture of the same object. The control stimuli consisted of a real plant and its 2-D image. Our results partly support the findings of previous studies that cues of intentional agents increase prosocial behavior. However, this effect was only found for the 3-D cues, suggesting that dimensionality is a critical variable in triggering these effects in a real-world settings. Our research shed...

Rituals and ritual behaviour are the everyday reality of education and schooling. This essay aims to define ritual behaviour, to clarify and concretize some of the educational rituals, but most importantly to look at the effectiveness of repeated behaviour in institutions such as schools and preschools. Using theoretical frameworks, the essay aims to form a view of rituals not only from a pedagogical perspective, but from both student and child perspectives. The anthropology of children and children's groups is now an increasingly popular branch of the discipline, as evidenced by the abundance of ethnographic research. It is scholarship such as social anthropology and ethnology that helps us use qualitative methods to discover, analyse, and inform how rituals are transmitted into communities, institutions, and the lives of individuals alike. Rituals in education are not only a means for cohesion, value sharing, or self-development, but more importantly, they serve as an express way for cultural transmission. It is through rituals that it is possible for us as a society to acquire and assimilate knowledge and thus adopt cultural norms. Ritual behaviours such as morning greetings, songs, celebrations of the seasons, and the like, can strengthen interpersonal relationships, facilitate discipline, and create a desire to learn. This essay specifically analyses certain and particular ritual behaviours in children's environments and draws on ethnographic research to analyse the transformative power of rituals in education. In addition, it looks at the challenges and opportunities associated with integrating rituals into educational practices, taking into account factors such as cultural diversity, social dynamics, and pedagogical approaches.

Despite the wide occurrence of ritual behavior in humans and animals, much of its causal underpinnings, as well as evolutionary functions, remain unknown. A prominent line of research focuses on ritualization as a response to anxiogenic stimuli. By manipulating anxiety levels, and subsequently assessing their motor behavior dynamics, our recent study investigated this causal link in a controlled way. As an extension to our original argument, we here discuss 2 theoretical explanations of rituals-Ritualized Behavior and Automated Behavior-and their link to anxiety. We propose that investigating participant's locus of attention can discriminate between these 2 models.

Understanding the expansion of human sociality and cooperation beyond kith and kin remains an important evolutionary puzzle. There is likely a complex web of processes including institutions, norms, and practices that contributes to this phenomenon. Considerable evidence suggests that one such process involves certain components of religious systems that may have fostered the expansion of human cooperation in a variety of ways, including both certain forms of rituals and commitment to particular types of gods. Using an experimental economic game, our team specifically tested whether or not individually held mental models of moralistic, punishing, and knowledgeable gods curb biases in favor of the self and the local community, and increase impartiality toward geographically distant anonymous co-religionists. Our sample includes 591 participants from eight diverse societies-iTaukei (indigenous) Fijians who practice both Christianity and ancestor worship, the animist Hadza of Tanzania, Hindu Indo-Fijians, Hindu Mauritians, shamanist-Buddhist Tyvans of southern Siberia, traditional Inland and Christian Coastal Vanuatuans from Tanna, and Christian Brazilians from Pesqueiro. In this article, we present cross-cultural evidence that addresses this question and discuss the implications and limitations of our project. This volume also offers detailed, site-specific reports to provide further contextualization at the local level.

A considerable body of research cross-culturally examines the evolution of religious traditions, beliefs and behaviors. The bulk of this research, however, draws from coded qualitative ethnographies rather than from standardized methods specifically designed to measure religious beliefs and behaviors. Psychological data sets that examine religious thought and behavior in controlled conditions tend to be disproportionately sampled from student populations. Some cross-national databases employ standardized methods at the individual level, but are primarily focused on fully market integrated, state-level societies. The Evolution of Religion and Morality Project sought to generate a data set that systematically probed individual level measures sampling across a wider range of human populations. The set includes data from behavioral economic experiments and detailed surveys of demographics, religious beliefs and practices, material security, and intergroup perceptions. This paper describ...

Laboratory and field studies have demonstrated that exposure to cues of intentional agents in the form of eyes can increase prosocial behavior. However, previous research mostly used 2-dimensional depictions as experimental stimuli. Thus far no study has examined the influence of the spatial properties of agency cues on this prosocial effect. To investigate the role of dimensionality of agency cues on fairness, 345 participants engaged in a decisionmaking task in a naturalistic setting. The experimental treatment included a 3-dimensional pseudo-realistic model of a human head and a 2-dimensional picture of the same object. The control stimuli consisted of a real plant and its 2-D image. Our results partly support the findings of previous studies that cues of intentional agents increase prosocial behavior. However, this effect was only found for the 3-D cues, suggesting that dimensionality is a critical variable in triggering these effects in a real-world settings. Our research sheds light on a hitherto unexplored aspect of the effects of environmental cues and their morphological properties on decision-making.

Despite the wide occurrence of ritual behavior in humans and animals, much of its causal underpinnings, as well as evolutionary functions, remain unknown. A prominent line of research focuses on ritualization as a response to anxiogenic stimuli. By manipulating anxiety levels, and subsequently assessing their motor behavior dynamics, our recent study investigated this causal link in a controlled way. As an extension to our original argument, we here discuss 2 theoretical explanations of rituals-Ritualized Behavior and Automated Behavior-and their link to anxiety. We propose that investigating participant's locus of attention can discriminate between these 2 models.

Psychological and cultural evolutionary accounts of human sociality propose that beliefs in punitive and monitoring gods that care about moral norms facilitate cooperation. While there is some evidence to suggest that belief in supernatural punishment and monitoring generally induce cooperative behaviour, the effect of a deity's explicitly postulated moral concerns on cooperation remains unclear. Here, we report a pre-registered set of analyses to assess whether perceiving a locally relevant deity as moralistic predicts cooperative play in two permutations of two economic games using data from up to 15 diverse field sites. Across games, results suggest that gods’ moral concerns do not play a direct, cross-culturally reliable role in motivating cooperative behaviour. The study contributes substantially to the current literature by testing a central hypothesis in the evolutionary and cognitive science of religion with a large and culturally diverse dataset using behavioural and et...

Psychological and cultural evolutionary accounts of human sociality propose that beliefs in punitive and monitoring gods that care about moral norms facilitate cooperation. While there is some evidence to suggest that belief in supernatural punishment and monitoring generally induce cooperative behaviour, the effect of a deity's explicitly postulated moral concerns on cooperation remains unclear. Here, we report a pre-registered set of analyses to assess whether perceiving a locally relevant deity as moralistic predicts cooperative play in two permutations of two economic games using data from up to 15 diverse field sites. Across games, results suggest that gods' moral concerns do not play a direct, cross-culturally reliable role in motivating cooperative behaviour. The study contributes substantially to the current literature by testing a central hypothesis in the evolutionary and cognitive science of religion with a large and culturally diverse dataset using behavioural and ethnographically rich methods.

Psychological and cultural evolutionary accounts of human sociality propose that beliefs in punitive and monitoring gods that care about moral norms facilitate cooperation. While there is some evidence to suggest that belief in supernatural punishment and monitoring generally induce cooperative behavior, the effect of a deity's explicitly postulated moral concerns on cooperation remains unclear. Here, we report a pre-registered set of analyses to assess whether perceiving a locally relevant deity as moralistic predicts cooperative play in two permutations of two economic games using data from up to 15 diverse field sites. Across games, results suggest that gods' moral concerns do not play a direct, cross-culturally reliable role in motivating cooperative behavior. The study contributes substantially to the current literature by testing a central hypothesis in the evolutionary and cognitive science of religion with a large and culturally diverse dataset using behavioral and ethnographically rich methods.

Bateson, Nettle, and Roberts (2006 ) provided an intriguing experimental paradigm for investigating the effects of social cues on cooperative behavior in a real-world setting. By placing an image of a pair of eyes on a cupboard door above an “honesty box” for hot beverages, they induced substantially higher amounts of contributions. As this finding has a significant impact on the social sciences and assumptions concerning the meaning of social cues for human behavior, we systematically reanalyzed their procedure and statistical analyses and tried to replicate the results while taking personality factors into account. The overall results of our analysis and replication efforts do not unequivocally support conclusions about the effects of eyes as social cues for cooperative behavior. Problems start with the definition of cooperative behavior, underspecified methods, confounding variables, invalid statistical analyses, and a lack of insight into the factors – including personality fact...

Článek se kritickým a provokativním způsobem zamýšlí nad neuspokojivou situací v oblasti akademického studia náboženství, jejíž příčiny spatřuje především v izolovanosti a roztříštěnosti dosavadních badatelských snah. Kritickému pohledu je vystavena rovněž kognitivní věda o náboženství, která se od doby svého vzniku profiluje jako interdisciplinární projekt usilující o propojení tradičních metod studia náboženství s metodami přírodních věd. Autor článku kritizuje jednostrannou zaostřenost kognitivní vědy o náboženství na laboratorní experimenty a předkládá argumenty k jejich propojení s terénními experimenty, které umožňují získávání dat s vysokou externí validitou.

The emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to such mechanisms being constrained to the religious ingroup, possibly at the expense of religious outgroups. To test these hypotheses, we administered two behavioural experiments and a set of interviews to a sample of 2228 participants from 15 diverse populations. These populations included foragers, pastoralists, horticulturalists, and wage labourers, practicing Buddhism, Christianity, and Hinduism, but also forms of animism and ancestor worship. Using the Random Allocation Game (RAG) and the Dictator Game (DG) in which individuals allocated money between themselves, local and geographically distant co-religionists, and religious outgroups...

Understanding the expansion of human sociality and cooperation beyond kith and kin remains an important evolutionary puzzle. There is likely a complex web of processes including institutions, norms, and practices that contributes to this phenomenon. Considerable evidence suggests that one such process involves certain components of religious systems that may have fostered the expansion of human cooperation in a variety of ways, including both certain forms of rituals and commitment to particular types of gods. Using an experimental economic game, our team specifically tested whether or not individually held mental models of moralistic, punishing, and knowledgeable gods curb biases in favor of the self and the local community, and increase impartiality toward geographically distant anonymous co-religionists. Our sample includes 591 participants from eight diverse societies-iTaukei (indigenous) Fijians who practice both Christianity and ancestor worship, the animist Hadza of Tanzania, Hindu Indo-Fijians, Hindu Mauritians, shamanist-Buddhist Tyvans of southern Siberia, traditional Inland and Christian Coastal Vanuatuans from Tanna, and Christian Brazilians from Pesqueiro. In this article, we present cross-cultural evidence that addresses this question and discuss the implications and limitations of our project. This volume also offers detailed, site-specific reports to provide further contextualization at the local level.

Despite the wide occurrence of ritual behavior in humans and animals, much of its causal underpinnings, as well as evolutionary functions, remain unknown. A prominent line of research focuses on ritualization as a response to anxiogenic stimuli. By manipulating anxiety levels, and subsequently assessing their motor behavior dynamics, our recent study investigated this causal link in a controlled way. As an extension to our original argument, we here discuss 2 theoretical explanations of rituals-Ritualized Behavior and Automated Behavior-and their link to anxiety. We propose that investigating participant's locus of attention can discriminate between these 2 models.

Laboratory and field studies have demonstrated that exposure to cues of intentional agents in the form of eyes can increase prosocial behavior. However, previous research mostly used 2-dimensional depictions as experimental stimuli. Thus far no study has examined the influence of the spatial properties of agency cues on this prosocial effect. To investigate the role of dimensionality of agency cues on fairness, 345 participants engaged in a decision-making task in a naturalistic setting. The experimental treatment included a 3-dimensional pseudo-realistic model of a human head and a 2-dimensional picture of the same object. The control stimuli consisted of a real plant and its 2-D image. Our results partly support the findings of previous studies that cues of intentional agents increase prosocial behavior. However, this effect was only found for the 3-D cues, suggesting that dimensionality is a critical variable in triggering these effects in a real-world settings. Our research shed...

Many religious ideas have attributes that violate our expectations about the state of the natural world. It has been argued that minimal counter-intuitiveness (MCI), defined as a mild violation of innate (ontological) expectations, makes such ideas memorable and prone to cultural transmission. Empirical studies have examined memory for concepts that violate innate ontological expectations; however memorability of ideas that defy cultural or learned expectations have been (with few exceptions) overlooked. In our study, we compared memory for ideas that violate intuitive ontologies, learned expectations, and everyday, intuitive ideas. We discuss the mnemonic advantage of minimally counterintuitive ideas in terms of a combination of associative strength and bizarreness. Porubanova-Norquist, Shaw and Xygalatas © Equinox Publishing Ltd. 2014 minimally counter-intuitive (MCI), i.e., they involve mild violations of our intuitive ontological expectations in the domains of folk physics, folk psychology, or folk biology (Barrett 2008; Boyer 2001; Gervais, Willard, Norenzayean and Henrich 2011; Norenzayean and Atran 2004). Such concepts were suggested to be more attention-grabbing and memorable, and possess greater inferential potential than other ideas (Barrett 2004). This constitutes a "cognitive optimum" (Boyer 1994, 2001), and these concepts are thus more likely to be transmitted. Indeed, minimally counterintuitive ideas seem to be abundant in the domain of religion (Barrett and Nyhof 2001; Boyer 2001; Norenzayan et al. 2006). This attunement of memory to ontological violations has been observed in children (Banarjee, Haque and Spelke, in press) as well as adults (Barrett and

We often think of pain as intrinsically bad, and the avoidance of pain is a fundamental evolutionary drive of all species. How can we then explain widespread cultural practices like certain rituals that involve the voluntary infliction of physical pain? In this paper, we argue that inflicting and experiencing pain in a ritual setting may serve important psychological and social functions. By providing psychological relief and leading to stronger identification with the group, such practices may result in a positive feedback loop, which serves both to increase the social cohesion of the community and the continuation of the ritual practices themselves. We argue that although the selective advantage of participation lies at the individual level, the benefits of those practices de facto extend to the group level, thereby allowing extreme rituals to function as effective social technologies.

A considerable body of research cross-culturally examines the evolution of religious traditions, beliefs and behaviors. The bulk of this research, however, draws from coded qualitative ethnographies rather than from standardized methods specifically designed to measure religious beliefs and behaviors. Psychological data sets that examine religious thought and behavior in controlled conditions tend to be disproportionately sampled from student populations. Some cross-national databases employ standardized methods at the individual level, but are primarily focused on fully market integrated, state-level societies. The Evolution of Religion and Morality Project sought to generate a data set that systematically probed individual level measures sampling across a wider range of human populations. The set includes data from behavioral economic experiments and detailed surveys of demographics, religious beliefs and practices, material security, and intergroup perceptions. This paper describ...

This article explores gift exchange and valuation based on a fieldwork experience in Xlendi Bay, Malta, during which the author gave strangers portrait drawings of themselves for free. Participants systematically gave back more than what was expected (money, drinks, etc.). What does this case study say about the valuation and performativity of (portrait) gifts? By subjecting classic anthropological theories of valuation and gift exchange to an experimental methodology and ethnographic data, this short article shows that monetary value is constructed through a series of aspects specific to each social interaction. In this social setting, several components play a role: (1) the creation of intimacy through timing, corporeal positioning, the author's gaze and the act of giving itself; (2) the potential of identification in the portrait; (3) the visibility of the act of production and the subjective valuation of the gift receiver; (4) the blurred boundaries between commodity and gift; and (5) positionality.

A considerable body of research cross-culturally examines the evolution of religious traditions, beliefs and behaviors. The bulk of this research, however, draws from coded qualitative ethnographies rather than from standardized methods specifically designed to measure religious beliefs and behaviors. Psychological data sets that examine religious thought and behavior in controlled conditions tend to be disproportionately sampled from student populations. Some cross-national databases employ standardized methods at the individual level, but are primarily focused on fully market integrated, state-level societies. The Evolution of Religion and Morality Project sought to generate a data set that systematically probed individual level measures sampling across a wider range of human populations. The set includes data from behavioral economic experiments and detailed surveys of demographics, religious beliefs and practices, material security, and intergroup perceptions. This paper describes the methods and variables, briefly introduces the sites and sampling techniques, notes inconsistencies across sites, and provides some basic reporting for the data set.

Understanding the expansion of human sociality and cooperation beyond kith and kin remains an important evolutionary puzzle. There is likely a complex web of processes including institutions, norms, and practices that contributes to this phenomenon. Considerable evidence suggests that one such process involves certain components of religious systems that may have fostered the expansion of human cooperation in a variety of ways, including both certain forms of rituals and commitment to particular types of gods. Using an experimental economic game, our team specifically tested whether or not individually held mental models of moralistic, punishing, and knowledgeable gods curb biases in favor of the self and the local community, and increase impartiality toward geographically distant anonymous co-religionists. Our sample includes 591 participants from eight diverse societies-iTaukei (indigenous) Fijians who practice both Christianity and ancestor worship, the animist Hadza of Tanzania, Hindu Indo-Fijians, Hindu Mauritians, shamanist-Buddhist Tyvans of southern Siberia, traditional Inland and Christian Coastal Vanuatuans from Tanna, and Christian Brazilians from Pesqueiro. In this article, we present cross-cultural evidence that addresses this question and discuss the implications and limitations of our project. This volume also offers detailed, site-specific reports to provide further contextualization at the local level.

The relationship between religion and social behavior has been the subject of longstanding debates. Recent evolutionary models of religious morality propose that particular types of supernatural beliefs related to moralizing and punitive high gods will have observable effects on prosociality. We tested this hypothesis, comparing the effects of diverse religious beliefs, practices, and contexts among Hindus in Mauritius. We found that specific aspects of religious belief (related to moralizing gods) as well as religious practice (participation in high-intensity rituals) were significant predictors of prosocial behavior. These findings contribute to a more nuanced understanding of religious prosociality and have significant implications for the evolution of morality.

The relationship between religion and social behavior has been the subject of longstanding debates. Recent evolutionary models of religious morality propose that particular types of supernatural beliefs related to moralizing and punitive high gods will have observable effects on prosociality. We tested this hypothesis, comparing the effects of diverse religious beliefs, practices, and contexts among Hindus in Mauritius. We found that specific aspects of religious belief (related to moralizing gods) as well as religious practice (participation in high-intensity rituals) were significant predictors of prosocial behavior. These findings contribute to a more nuanced understanding of religious prosociality and have significant implications for the evolution of morality.

Understanding the expansion of human sociality and cooperation beyond kith and kin remains an important evolutionary puzzle. There is likely a complex web of processes including institutions, norms, and practices that contributes to this phenomenon. Considerable evidence suggests that one such process involves certain components of religious systems that may have fostered the expansion of human cooperation in a variety of ways, including both certain forms of rituals and commitment to particular types of gods. Using an experimental economic game, our team specifically tested whether or not individually held mental models of moralistic, punishing, and knowledgeable gods curb biases in favor of the self and the local community, and increase impartiality toward geographically distant anonymous co-religionists. Our sample includes 591 participants from eight diverse societies-iTaukei (indigenous) Fijians who practice both Christianity and ancestor worship, the animist Hadza of Tanzania, Hindu Indo-Fijians, Hindu Mauritians, shamanist-Buddhist Tyvans of southern Siberia, traditional Inland and Christian Coastal Vanuatuans from Tanna, and Christian Brazilians from Pesqueiro. In this article, we present cross-cultural evidence that addresses this question and discuss the implications and limitations of our project. This volume also offers detailed, site-specific reports to provide further contextualization at the local level.

The emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to such mechanisms being constrained to the religious ingroup, possibly at the expense of religious outgroups. To test these hypotheses, we administered two behavioural experiments and a set of interviews to a sample of 2228 participants from 15 diverse populations. These populations included foragers, pastoralists, horticulturalists, and wage labourers, practicing Buddhism, Christianity, and Hinduism, but also forms of animism and ancestor worship. Using the Random Allocation Game (RAG) and the Dictator Game (DG) in which individuals allocated money between themselves, local and geographically distant co-religionists, and religious outgroups...

There are compelling reasons to expect that cognitively representing any active, powerful deity motivates cooperative behavior. One mechanism underlying this association could be a cognitive bias toward generally attributing moral concern to anthropomorphic agents. If humans cognitively represent the minds of deities and humans in the same way, and if human agents are generally conceptualized as having moral concern, a broad tendency to attribute moral concern—a “moralization bias”—to supernatural deities follows. Using data from 2,228 individuals in 15 different field sites, we test for the existence of such a bias. We find that people are indeed more likely than chance to indicate that local deities are concerned with punishing theft, murder, and deceit. This effect is stable even after holding constant the effects of beliefs about explicitly moralistic deities. Additionally, we take a close look at data collected among Hadza foragers and find two of their deities to be morally in...

The emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to such mechanisms being constrained to the religious ingroup, possibly at the expense of religious outgroups. To test these hypotheses, we administered two behavioural experiments and a set of interviews to a sample of 2228 participants from 15 diverse populations. These populations included foragers, pastoralists, horticulturalists, and wage labourers, practicing Buddhism, Christianity, and Hinduism, but also forms of animism and ancestor worship. Using the Random Allocation Game (RAG) and the Dictator Game (DG) in which individuals allocated money between themselves, local and geographically distant co-religionists, and religious outgroups...

Laboratory and field studies have demonstrated that exposure to cues of intentional agents in the form of eyes can increase prosocial behavior. However, previous research mostly used 2-dimensional depictions as experimental stimuli. Thus far no study has examined the influence of the spatial properties of agency cues on this prosocial effect. To investigate the role of dimensionality of agency cues on fairness, 345 participants engaged in a decision-making task in a naturalistic setting. The experimental treatment included a 3-dimensional pseudo-realistic model of a human head and a 2-dimensional picture of the same object. The control stimuli consisted of a real plant and its 2-D image. Our results partly support the findings of previous studies that cues of intentional agents increase prosocial behavior. However, this effect was only found for the 3-D cues, suggesting that dimensionality is a critical variable in triggering these effects in a real-world settings. Our research shed...

The relationship between religion and social behavior has been the subject of longstanding debates. Recent evolutionary models of religious morality propose that particular types of supernatural beliefs related to moralizing and punitive high gods will have observable effects on prosociality. We tested this hypothesis, comparing the effects of diverse religious beliefs, practices, and contexts among Hindus in Mauritius. We found that specific aspects of religious belief (related to moralizing gods) as well as religious practice (participation in high-intensity rituals) were significant predictors of prosocial behavior. These findings contribute to a more nuanced understanding of religious prosociality and have significant implications for the evolution of morality.

Despite the wide occurrence of ritual behavior in humans and animals, much of its causal underpinnings, as well as evolutionary functions, remain unknown. A prominent line of research focuses on ritualization as a response to anxiogenic stimuli. By manipulating anxiety levels, and subsequently assessing their motor behavior dynamics, our recent study investigated this causal link in a controlled way. As an extension to our original argument, we here discuss 2 theoretical explanations of rituals-Ritualized Behavior and Automated Behavior-and their link to anxiety. We propose that investigating participant's locus of attention can discriminate between these 2 models.

Reputational considerations favour cooperation and thus we expect less cooperation in larger communities where people are less well known to each other. Some argue that institutions are, therefore, necessary to coordinate large-scale cooperation, including moralizing religions that promote cooperation through the fear of divine punishment. Here, we use community size as a proxy for reputational concerns, and test whether people in small, stable communities are more cooperative than people in large, less stable communities in both religious and non-religious contexts. We conducted a donation game on a large naturalistic sample of 501 people in 17 communities, with varying religions or none, ranging from small villages to large cities in northwestern China. We found that more money was donated by those in small, stable communities, where reputation should be more salient. Religious practice was also associated with higher donations, but fear of divine punishment was not. In a second g...

Despite the wide occurrence of ritual behavior in humans and animals, much of its causal underpinnings, as well as evolutionary functions, remain unknown. A prominent line of research focuses on ritualization as a response to anxiogenic stimuli. By manipulating anxiety levels, and subsequently assessing their motor behavior dynamics, our recent study investigated this causal link in a controlled way. As an extension to our original argument, we here discuss 2 theoretical explanations of rituals-Ritualized Behavior and Automated Behavior-and their link to anxiety. We propose that investigating participant's locus of attention can discriminate between these 2 models.

A considerable body of research cross-culturally examines the evolution of religious traditions, beliefs and behaviors. The bulk of this research, however, draws from coded qualitative ethnographies rather than from standardized methods specifically designed to measure religious beliefs and behaviors. Psychological data sets that examine religious thought and behavior in controlled conditions tend to be disproportionately sampled from student populations. Some cross-national databases employ standardized methods at the individual level, but are primarily focused on fully market integrated, state-level societies. The Evolution of Religion and Morality Project sought to generate a data set that systematically probed individual level measures sampling across a wider range of human populations. The set includes data from behavioral economic experiments and detailed surveys of demographics, religious beliefs and practices, material security, and intergroup perceptions. This paper describes the methods and variables, briefly introduces the sites and sampling techniques, notes inconsistencies across sites, and provides some basic reporting for the data set.

The many tools that social and behavioral scientists use to gather data from their fellow humans have, in most cases, been honed on a rarefied subset of humanity: highly educated participants with unique capacities, experiences, motivations, and social expectations. Through this honing process, researchers have developed protocols that extract information from these participants with great efficiency. However, as researchers reach out to broader populations, it is unclear whether these highly refined protocols are robust to cultural differences in skills, motivations, and expected modes of social interaction. In this paper, we illustrate the kinds of mismatches that can arise when using these highly refined protocols with nontypical populations by describing our experience translating an apparently simple social discounting protocol to work in rural Bangladesh. Multiple rounds of piloting and revision revealed a number of tacit assumptions about how participants should perceive, und...

The aim of this article is to contribute to
debates on the question of objectivity and subjectivity
in anthropological research, which has been prominent
in academic discourse since the second half of the 20th
century. The paper focuses on selected approaches to
subjectivity and objectivity in relation to the anthropological
research on religion. The paper scrutinises
methodological approach known as methodological
agnosticism. Methodological agnosticism has been significantly
influenced by the ideas of positivism and
scientific scepticism, which are also discussed in the
paper. The article presents the mentioned approaches
and argues in favour of their effectiveness in anthropological
research of religion.

Since the advent of the Internet, a community of artists have engaged with emerging digital technologies in a field of practices that have been indicated with overlapping denominations such as net.art,  net art, media art, new media art, Internet art, post-Internet art, screen-based art, digital art, and born-digital art. Case studies of artists Hito Steyerl, Olia Lialina, Constant Dullaart, Harm van den Dorpel, and Katja Novitskova, will delineate the main concerns of born-digital art in relation to the development of the Internet. Through their artistic practice, these artists’ work allow an urgent look into the increasing configuration of user culture online, the standardization of the web and its platforms, the instrumentalization of social quantification to manipulate and control public opinion, and the use of affect and bonding strategies deployed by technology firms to ‘capture’ user participation. Taking the art institution LIMA as the central node of my fieldwork, this ethnography will showcase how born-digital art emerged in response to three founding myths concerning the Internet and its potential for humanity. They include that of 1) the ‘original state’ of the Internet, which 2) in and of itself held emancipatory potential, and was 3) lost when the Internet ‘died’ in the year 2000. Through ethnographic fieldwork, case studies, and interviews, this thesis outlines how the born-digital art community attempts to find resolution between the visible/opaque, emancipation/capture, and enchantment/disenchantment through these founding myths. This research will serve to illuminate the role of myth in artistic production, and shed light on how anthropology may foster alternative methods for analyzing contemporary discourses on technological development.

The emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to such mechanisms being constrained to the religious ingroup, possibly at the expense of religious outgroups. To test these hypotheses, we administered two behavioural experiments and a set of interviews to a sample of 2228 participants from 15 diverse populations. These populations included foragers, pastoralists, horticulturalists, and wage labourers, practicing Buddhism, Christianity, and Hinduism, but also forms of animism and ancestor worship. Using the Random Allocation Game (RAG) and the Dictator Game (DG) in which individuals allocated money between themselves, local and geographically distant co-religionists, and religious outgroups...

The emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to such mechanisms being constrained to the religious ingroup, possibly at the expense of religious outgroups. To test these hypotheses, we administered two behavioural experiments and a set of interviews to a sample of 2228 participants from 15 diverse populations. These populations included foragers, pastoralists, horticulturalists, and wage labourers, practicing Buddhism, Christianity, and Hinduism, but also forms of animism and ancestor worship. Using the Random Allocation Game (RAG) and the Dictator Game (DG) in which individuals allocated money between themselves, local and geographically distant co-religionists, and religious outgroups...

A considerable body of research cross-culturally examines the evolution of religious traditions, beliefs and behaviors. The bulk of this research, however, draws from coded qualitative ethnographies rather than from standardized methods specifically designed to measure religious beliefs and behaviors. Psychological data sets that examine religious thought and behavior in controlled conditions tend to be disproportionately sampled from student populations. Some cross-national databases employ standardized methods at the individual level, but are primarily focused on fully market integrated, state-level societies. The Evolution of Religion and Morality Project sought to generate a data set that systematically probed individual level measures sampling across a wider range of human populations. The set includes data from behavioral economic experiments and detailed surveys of demographics, religious beliefs and practices, material security, and intergroup perceptions. This paper describes the methods and variables, briefly introduces the sites and sampling techniques, notes inconsistencies across sites, and provides some basic reporting for the data set.