Social mindfulness predicts concern for nature and immigrants across 36 nations.

People cooperate every day in ways that range from largescale contributions that mitigate climate change to simple actions such as leaving another individual with choice - known as social mindfulness. It is not yet clear whether and how these complex and more simple forms of cooperation relate. Prior work has found that countries with individuals who made more socially mindful choices were linked to a higher country environmental performance - a proxy for complex cooperation. Here we replicated this initial finding in 41 samples around the world, demonstrating the robustness of the association between social mindfulness and environmental performance, and substantially built on it to show this relationship extended to a wide range of complex cooperative indices, tied closely to many current societal issues. We found that greater social mindfulness expressed by an individual was related to living in countries with more social capital, more community participation and reduced prejudice towards immigrants. Our findings speak to the symbiotic relationship between simple and more complex forms of cooperation in societies.

The Relationship Between Negative Affect, State Mindfulness, and the Role of Personality.

Objectives: Are affective states influencing state mindfulness and can this explain the link between personality and mindfulness? Mindfulness is commonly thought to decrease negative affect, but a number of studies have reported reductions in mindfulness in negative affect situations. This highlights a potential mechanism explaining previously observed negative relationships between individual differences such as Neuroticism and mindfulness, via their shared relationship with negative affect. Methods: In an experiment, 331 participants were exposed to a negative affect stimulus to investigate whether previously established relationships between Neuroticism, Behavioral Inhibition, and Mindfulness are due to differences in negative affect reactivity. It was expected that participants high on Neuroticism and Behavioral Inhibition to show greater negative affect reactivity which in turn would reduce their state Non-Judgmental Acceptance and Acting with Awareness. Results: While change in negative affect was related to lower Non-Judgmental Acceptance and Acting with Awareness, negative affect reactivity did not mediate the relationship between Neuroticism/BIS and these state mindfulness facets. Importantly, only Non-Judgmental Acceptance and Acting with Awareness facets of mindfulness were affected by negative affect change, but not Attention. This indicates that greater negative affect might require allocation of cognitive resources to stress-related processes such as threat monitoring, reducing mindful emotion processing but not attention. Conclusions: The current study found that situational mindfulness might be influenced by state affect highlighting the need to more strongly consider the environmental factors which can shape affect in mindfulness interventions. Trial Registration: Open Science Framework (https://osf.io/kmyh2).

Shamanism and the social nature of cumulative culture.

Our species-unique capacity for cumulative culture relies on a complex interplay between social and cognitive motivations. Attempting to understand much of human behaviour will be incomplete if one of these motivations is the focus at the expense of the other. Anchored in gene-culture co-evolution theory, we stake a claim for the importance of social drivers in determining why shamans exist.

Socio-cultural determinants of health-seeking behaviour on the Kenyan coast: a qualitative study.

BACKGROUND: Severe childhood illnesses present a major public health challenge for Africa, which is aggravated by a suboptimal response to the child's health problems with reference to the health-seeking behaviour of the parents or guardians. We examined the health-seeking behaviour of parents at the Kenyan coast because understanding impediments to optimal health-seeking behaviour could greatly contribute to reducing the impact of severe illness on children's growth and development. METHODS AND RESULTS: Health-seeking behaviour, and the factors influencing this behaviour, were examined in two traditional communities. We held in-depth interviews with 53 mothers, fathers and caregivers from two rural clinics at the Kenyan Coast. Biomedical medicine (from health facilities and purchased over the counter) was found to be the most popular first point of treatment. However, traditional healing still plays a salient role in the health care within these two communities. Traditional healers were consulted for various reasons: a) attribution of causation of ill-health to supernatural sources, b) chronic illness (inability of modern medicine to cure the problem) and c) as prevention against possible ill-health. In developing an explanatory model of decision-making, we observed that this was a complex process involving consultation at various levels, with elders, but also between both parents, depending on the perceived nature and chronicity of the illness. However, it was reported that fathers were the ultimate decision makers in relation to decisions concerning where the child would be taken for treatment. CONCLUSIONS: Health systems need to see traditional healing as a complementary system in order to ensure adequate access to health care. Importantly, fathers also need to be addressed in intervention and education programs.

Young people's topography of musical functions: personal, social and cultural experiences with music across genders and six societies.

How can we understand the uses of music in daily life? Music is a universal phenomenon but with significant interindividual and cultural variability. Listeners' gender and cultural background may influence how and why music is used in daily life. This paper reports the first investigation of a holistic framework and a new measure of music functions (RESPECT-music) across genders and six diverse cultural samples (students from Germany, Kenya, Mexico, New Zealand, Philippines, and Turkey). Two dimensions underlie the mental representation of music functions. First, music can be used for contemplation or affective functions. Second, music can serve intrapersonal, social, and sociocultural functions. Results reveal that gender differences occur for affective functions, indicating that female listeners use music more for affective functions, i.e., emotional expression, dancing, and cultural identity. Country differences are moderate for social functions (values, social bonding, dancing) and strongest for sociocultural function (cultural identity, family bonding, political attitudes). Cultural values, such as individualism-collectivism and secularism-traditionalism, can help explain cross-cultural differences in the uses of music. Listeners from more collectivistic cultures use music more frequently for expressing values and cultural identity. Listeners from more secular and individualistic cultures like to dance more. Listeners from more traditional cultures use music more for expressing values and cultural identity, and they bond more frequently with their families over music. The two dimensions of musical functions seem systematically underpinned by listeners' gender and cultural background. We discuss the uses of music as behavioral expressions of affective and contemplative as well as personal, social, and sociocultural aspects in terms of affect proneness and cultural values.