1,720,985 research outputs found
Ritual, identity fusion, and the inauguration of president Trump: a pseudo-experiment of ritual modes theory
Get PDFThe US Presidential Inauguration is a symbolic event which arouses significant emotional responses among diverse groups, and is of considerable significance to Americans’ personal and social identities. We argue that the inauguration qualifies as an Imagistic Ritual. Such ritual experiences are thought to produce identity fusion: a visceral sense of oneness with the group. The 2017 Inauguration of President Trump was a unique opportunity to examine how a large-scale naturalistic imagistic ritual influences the social identities of Americans who supported and opposed President Trump. We conducted a pre-registered 7-week longitudinal investigation among a sample of Americans to examine how President Trump’s Inauguration influenced identity fusion. We predicted that the affective responses to the inauguration would predict positive changes in fusion, mediated by self-reflection. We did not find support for this. However, the inauguration was associated with flashbulb-like memories, and positive emotions at the time of the event predicted changes in fusion to both ingroup and outgroup targets. Finally, both positive and negative emotional responses inspired self-reflection, but did not mediate the relationship with fusion. We discuss the implications for models linking group psychology, fusion theory, and ritual modes. All material is freely available at the Open Science Framework: https://bit.ly/2Qu0G37
Homo neanderthalensis and the evolutionary origins of ritual in Homo sapiens.
Get PDFThere is a large, if disparate, body of archaeological literature discussing specific instantiations of symbolic material culture and the possibility of ritual practices in Neanderthal populations. Despite this attention, however, no single synthesis exists that draws upon cognitive, psychological and cultural evolutionary theories of ritual. Here, we review the evidence for ritual-practice among now-extinct Homo neanderthalensis, as well as the necessary cognitive pre-conditions for such behaviour, in order to explore the evolution of ritual in Homo sapiens. We suggest that the currently available archaeological evidence indicates that Neanderthals may have used 'ritualization' to increase the successful transmission of technical knowledge across generations-providing an explanation for the technological stability of the Middle Palaeolithic and attesting to a survival strategy differing from near-contemporary H. sapiens. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'
Exploring the Pathways Between Transformative Group Experiences and Identity Fusion.
Get PDFA growing body of evidence suggests that two distinct forms of group alignment are possible: identification and fusion (the former asserts that group and personal identity are distinct, while the latter asserts group and personal identities are functionally equivalent and mutually reinforcing). Among highly fused individuals, group identity taps directly into personal agency and so any attack on the group is perceived as a personal attack and motivates a willingness to fight and possibly even die as a defensive response. As such, identity fusion is relevant in explaining violent extremism, including suicidal terrorist attacks. Identity fusion is theorized to arise as a result from experiences which are (1) perceived as shared and (2) transformative, however evidence for this relationship remains limited. Here, we present a pre-registered study in which we examine the role of transformativeness and perceived sharedness of group-defining events in generating identity fusion. We find that both of these factors are predictive of identity fusion but that the relationship with transformativeness was more consistent than perceived sharedness across analyses in a sample of Indonesian Muslims
Are Yawns really Contagious? A Critique and Quantification of Yawn Contagion
Get PDFMany diverse species yawn, suggesting ancient evolutionary roots. While yawning is widespread, the observation of contagious yawning is most often limited to apes and other mammals with sophisticated social cognition. This has led to speculation on the adaptive value of contagious yawning. Among this speculation are empirical and methodological assumptions demanding re-examination. In this paper we demonstrate that if yawns are not contagious, they may still appear to be so by way of a perceptual pattern-recognition error. Under a variety of conditions (including the assumption that yawns are contagious) we quantify (via models) the extent to which the empirical literature commits Type-1 error (i.e., incorrectly calling a spontaneous yawn ‘contagious’). We report the results of a pre-registered behavioural experiment to validate our model and support our criticisms. Finally, we quantify – based on a synthesis of behavioural and simulated data – how ‘contagious’ a yawn is by describing the size of the influence a ‘trigger’ yawn has on the likelihood of a consequent yawn. We conclude by raising a number of empirical and methodological concerns that aid in resolving higher-order questions regarding the nature of contagious yawning, and make public our model to help aid further study and understanding
Ritual Morphospace Revisited: The form, function, and factor structure of ritual practice
Get PDFHuman rituals exhibit bewildering diversity, from the Mauritian Kavadi to Catholic communion. Is this diversityinfinitely plastic or are there some general dimensions along which ritual features vary? We analysed two cross-cultural datasets, one drawn from the anthropological record, and another novel contemporary dataset toexamine whether a consistent underlying set of latent dimensions in ritual structure and experiences weredetected. First, we conducted a factor analysis on 651 rituals from 74 cultural groups, in which 102 binary variables were coded. We find a reliable set of dimensions emerged, which provide potential candidates for foundational elements of ritual form. Notably, we find that the expression of features associated with dysphoric and euphoric experiences in rituals appear to be largely orthogonal. Second, we follow-up with a pre-registered factor analysis examining contemporary ritual experiences of 779 individuals from Japan, India, and the US. We find supporting evidence that ritual experiences are clustered in relatively orthogonal euphoric, dysphoric, frequency and cognitive dimensions. Our findings suggest there are important regularities in the diversity of ritual expression and experience observed across both time and culture. We discuss the implications of these findings for cognitive theories of ritual and cultural evolution
An experimental examination of object-directed ritualized action in children across two cultures.
Get PDFRitualized actions are common in daily life, and prevalent across cultures. Adults have been shown, under experimental conditions, to treat objects subjected to ritualized action as special and different relative to objects subjected to non-ritualized action. Similarly, children as young as 4, are sensitive to ritualized actions-frequently reproducing such actions at high fidelity. The current cross-cultural experiment attempts to extend existing findings among two culturally distinct groups of children with regard to object-directed rituals. We predicted that children's preference for a reward would be influenced by ritualized action (but not non-ritualized action). Over two trials we presented children in Australia (N = 93; mean age = 6.03 years, SD = 2.07 years) and Vanuatu (N = 109; mean age = 6.13 years, SD = 1.96 years) with two identical rewards, which was either subjected to ritualized action or non-ritualized action. Contrary to previous findings among adults, ritualized action did not influence children's preference for a reward. We frame the current results in the context of socially relevant group rituals, and discuss the implications for both wider theory and methods. We conclude with a call for pre-registered replications
Cultural Components of Sex Differences in Color Preference
Get PDFPreferences for pink and blue were tested in children aged 4-11 years in three small-scale societies: Shipibo villages in the Peruvian Amazon, kastom villages in the highlands of Tanna Island, Vanuatu, and BaYaka foragers in the northern Republic of Congo; and compared to children from an Australian global city (total N = 232). No sex differences were found in preference for pink in any of the three societies not influenced by global culture (ds - 0.31-0.23), in contrast to a female preference for pink in the global city (d = 1.24). Results suggest that the pairing of female and pink is a cultural phenomenon and is not driven by an essential preference for pink in girls
The child's pantheon: Children's hierarchical belief structure in real and non-real figures.
Get PDFTo what extent do children believe in real, unreal, natural and supernatural figures relative to each other, and to what extent are features of culture responsible for belief? Are some figures, like Santa Claus or an alien, perceived as more real than figures like Princess Elsa or a unicorn? We categorized 13 figures into five a priori categories based on 1) whether children receive direct evidence of the figure's existence, 2) whether children receive indirect evidence of the figure's existence, 3) whether the figure was associated with culture-specific rituals or norms, and 4) whether the figure was explicitly presented as fictional. We anticipated that the categories would be endorsed in the following order: 'Real People' (a person known to the child, The Wiggles), 'Cultural Figures' (Santa Claus, The Easter Bunny, The Tooth Fairy), 'Ambiguous Figures' (Dinosaurs, Aliens), 'Mythical Figures' (unicorns, ghosts, dragons), and 'Fictional Figures' (Spongebob Squarepants, Princess Elsa, Peter Pan). In total, we analysed responses from 176 children (aged 2-11 years) and 56 adults for 'how real' they believed 13 individual figures were (95 children were examined online by their parents, and 81 children were examined by trained research assistants). A cluster analysis, based exclusively on children's 'realness' scores, revealed a structure supporting our hypotheses, and multilevel regressions revealed a sensible hierarchy of endorsement with differing developmental trajectories for each category of figures. We advance the argument that cultural rituals are a special form of testimony that influences children's reality/fantasy distinctions, and that rituals and norms for 'Cultural Figures' are a powerful and under-researched factor in generating and sustaining a child's endorsement for a figure's reality status. All our data and materials are publically available at https://osf.io/wurxy/
Shared Flashbulb Memories Lead to Identity Fusion: Recalling the Defeat in the Brexit Referendum Produces Strong Psychological Bonds Among Remain Supporters
Get PDFIdentity fusion—a visceral feeling of oneness with a group—is thought to result from the sharing of emotional, often dysphoric, experiences. In this pre-registered longitudinal study, we address the impact of flashbulb memories of learning about the outcome of the Brexit referendum on both identity fusion and social identification. As predicted, the visceral quality of people’s flashbulb memories had a transformative effect on personal identity via processes of personal reflection and this, in turn, led to identity fusion via perceived sharedness with the group. Sharing personally transformative memories in this way did not lead to social identification, suggesting that perceived sharedness is key to identity fusion but not to social identification. Understanding how emotional public events impact personal identities and how they produce peculiar forms of group alignment have important implications for explaining and managing societal threats such as polarization and forms of political and religious extremism
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