The anatomy of prejudice during pandemic lockdowns: Evidence from a national panel study.

During the early stages of the COVID-19 pandemic, there was a spike in the reporting of hate crimes (Human Rights Watch, 2020). However, the extent to which the pandemic affected prejudice across a general population-not merely among those disposed to hate crimes-remains unclear. Also unclear is the extent to which prejudice was restricted to specific minority groups associated with the virus, or whether prejudice spilled over to other minority groups. To address these questions, we use panel data collected from participants in a large national longitudinal (panel) study of New Zealanders before and during the early COVID-19 pandemic and systematically quantified social warmth ratings across a broad range of minority-groups (The New Zealand Attitudes and Values Study, N = 30,327, years 2018-2020). We discover reduced warmth toward Chinese, Asians (broadly defined), immigrants, Muslims, refugees, Indians, and the mentally ill. In absolute terms, warmth towards Chinese decreased the most (0.11 SD). Notably, changes in warmth were not detected toward NZ Europeans, Maori, Pacific Islanders, the overweight, or the elderly. Overall, these findings suggest that in New Zealand, pandemic prejudice may spread beyond minority groups associated with the virus to other groups perceived as non-prototypical of national identity.

The Even Shorter Almost Perfect Scale: Psychometric Evaluation and Cross-National Implications for Psychological Outcomes.

Short empirically-supported scales or individual items are preferred in comprehensive surveys, brief screeners, and experience sampling studies. To that end, we examined the Short Almost Perfect Scale (SAPS) to evaluate empirical support for the interchangeability of items to measure perfectionistic strivings (Standards) and perfectionistic concerns (Discrepancy). Based on a large and diverse sample (N = 1,103) and tests of tau-equivalence (equal factor loadings) for each respective set of items, Study 1 advanced a subset of SAPS items to measure Standards (2 items) and Discrepancy (3 items). Cross-sectional gender and race/ethnicity invariance were supported, and in structural equations analyses, the SAPS5 factors were significantly associated with depression, state anxiety, life satisfaction, and gratitude. Study 2 cross-validated Study 1 measurement and structural findings with a new U.S. sample (N = 803). The three items representing the Discrepancy (perfectionistic concerns) factor also were supported in a cross-national comparison between the U.S. sample and a scale development sample in New Zealand (N = 3,921). For the most part, across both studies and all analyses, the three Discrepancy items were empirically interchangeable indicators of perfectionistic concerns and comparably strong predictors of psychological outcomes, supporting their use in studies or other contexts with space or time restrictions for measurement.

Long-term causal effects of far-right terrorism in New Zealand.

The Christchurch mosque attacks in 2019, committed by a radical right-wing extremist, resulted in the tragic loss of 51 lives. Following these events, there was a noticable rise in societal acceptance of Muslim minorities. Comparable transient reactions have been observed elsewhere. However, the critical questions remain: can these effects endure? Are enduring effects evident across the political spectrum? It is challenging to answer such questions because identifying long-term causal effects requires estimating unobserved attitudinal trajectories without the attacks. Here, we use six preattack waves of Muslim acceptance responses from the New Zealand Attitudes and Values Study (NZAVS) to infer missing counterfactual trajectories (NZAVS cohort 2012, N=4,865; replicated in 2013 cohort, N=7,894). We find (1) the attacks initially boosted Muslim acceptance; (2) the magnitude of the initial Muslim acceptance boost was similar across the political spectrum; (3) no changes were observed in negative control groups; and (4) two- and three-year effects varied by baseline political orientation: liberal acceptance was stable, conservative acceptance grew relative to the counterfactual trend. Overall, the attacks added five years of growth in Muslim acceptance, with no regression to preattack levels over time. Continued growth among conservatives highlights the attack's failure to divide society. These results demonstrate the utility of combining methods for causal inference with national-scale panel data to answer psychological questions of basic human concern.

Coevolution of religious and political authority in Austronesian societies.

Authority, an institutionalized form of social power, is one of the defining features of the large-scale societies that evolved during the Holocene. Religious and political authority have deep histories in human societies and are clearly interdependent, but the nature of their relationship and its evolution over time is contested. We purpose-built an ethnographic dataset of 97 Austronesian societies and used phylogenetic methods to address two long-standing questions about the evolution of religious and political authority: first, how these two institutions have coevolved, and second, whether religious and political authority have tended to become more or less differentiated. We found evidence for mutual interdependence between religious and political authority but no evidence for or against a long-term pattern of differentiation or unification in systems of religious and political authority. Our results provide insight into how political and religious authority have worked synergistically over millennia during the evolution of large-scale societies.

The Einstein effect provides global evidence for scientific source credibility effects and the influence of religiosity.

People tend to evaluate information from reliable sources more favourably, but it is unclear exactly how perceivers' worldviews interact with this source credibility effect. In a large and diverse cross-cultural sample (N = 10,195 from 24 countries), we presented participants with obscure, meaningless statements attributed to either a spiritual guru or a scientist. We found a robust global source credibility effect for scientific authorities, which we dub 'the Einstein effect': across all 24 countries and all levels of religiosity, scientists held greater authority than spiritual gurus. In addition, individual religiosity predicted a weaker relative preference for the statement from the scientist compared with the spiritual guru, and was more strongly associated with credibility judgements for the guru than the scientist. Independent data on explicit trust ratings across 143 countries mirrored our experimental findings. These findings suggest that irrespective of one's religious worldview, across cultures science is a powerful and universal heuristic that signals the reliability of information.

Psychological impact of far-right terrorism against Muslim minorities on national distress, community, and wellbeing.

The Christchurch mosque shootings on March 15th, 2019 was the deadliest incident of mass violence in New Zealand for over a century. The present study investigated the psychological impact of these terrorist attacks targeting a specific minority community on the psychological functioning of the wider New Zealand population by examining changes in terrorism anxiety, sense of community, psychological distress, and wellbeing. Data from the New Zealand Attitudes and Values Survey (N = 47,951; age range 18-99 years, M = 48.59, SD = 13.86; 62% female) collected across a year, including approximately 6 months following the terrorist attack, was used. Regression discontinuity analyses found a statistically significant increase in terrorism anxiety and sense of community following the attacks, yet counterintuitively, no significant change in psychological distress or wellbeing. These findings provide unique insight into the psychological implications of politically motivated violence for the wider population when terrorism is directed toward a specific minority group.

National longitudinal evidence for growth in subjective well-being from spiritual beliefs.

Previous research finds an association between spirituality and subjective well-being. However, the widespread use of poorly defined concepts of spirituality, tautological spirituality scales, and heavy reliance on cross-sectional samples cast doubts on prior findings. Here, we leverage ten waves of panel data from a nationally diverse longitudinal study to systematically test whether having spiritual beliefs leads to growth in personal well-being and life satisfaction (N = 3257, New Zealand, 2010-2020). Contrary to previous research, we find that belief in a spirit or life force predicts lower personal well-being and life satisfaction. However, in support of previous speculation, belief (relative to disbelief) in a spirit or life force predicts increasing personal well-being and life satisfaction over time. These findings are robust even while accounting for known demographic influences; they even hold among those who believe in a God but disbelieve in a spirit or life force. The recent growth in spiritual beliefs and decline in traditional religion across many industrial societies motivates further causal investigations of the mechanisms by which spiritual beliefs lead to growth in subjective well-being.

Brain networks involved in the influence of religion on empathy in male Vietnam War veterans.

Humans all over the world believe in spirits and deities, yet how the brain supports religious cognition remains unclear. Drawing on a unique sample of patients with penetrating traumatic brain injuries (pTBI) and matched healthy controls (HCs) we investigate dependencies of religious cognition on neural networks that represent (1) others agents' intentions (Theory of Mind, ToM) and (2) other agents' feelings (Empathy). Extending previous observations that ToM networks are recruited during prayer, we find that people with vmPFC damage report higher scores on the personal relationship with God inventory even when they are not praying. This result offers evidence that it is the modulation of ToM networks that support beliefs in supernatural agents. With respect to empathetic processing, we observed that vmPFC and pSTS/TPJ lesions mediated by the strength of the personal relationship with God affect empathetic responses. We suggest that the neurological networks underpinning God representations amplify human empathetic responses. The cultural evolutionary study of religion has argued that supernatural beliefs evoke pro-social responses because people fear the wrath of Gods. Our findings imply greater attention should be paid to the mechanisms by which religious cognition may regulate empathetic responses to others.

Individuals' number of children is associated with benevolent sexism.

Is having children related to benevolent sexism? Two theoretical accounts-benevolent sexism as role justification and benevolent sexism as a mating strategy-suggest the possibility of a positive and bidirectional association. Gender disparities in childrearing could prompt inequality-justifying endorsement of benevolent sexism and/or endorsing benevolent sexism could promote traditional gender roles that facilitate having more children. We assessed the bidirectional associations between individuals' number of children and their endorsement of benevolent sexism over a two-year period in a large national panel sample of New Zealanders (N = 6,017). Zero-inflated structural equation modeling indicated that having a greater number of children was associated with stronger endorsement of benevolent sexism two years later, but no evidence emerged for the reverse direction. This study illustrated ways to tentatively test predictions of theoretical accounts on sexism and identified new, though small, evidence for the role justification perspective.

Religious residue: Cross-cultural evidence that religious psychology and behavior persist following deidentification.

More than 1 billion people worldwide report no religious affiliation. These religious "nones" represent the world's third largest religion-related identity group and are a diverse group, with some having previous religious identification and others never identifying as religious. We examined how 3 forms of religious identification-current, former, and never-influence a range of cognitions, emotions, and behavior. Three studies using nationally representative samples of religious Western (United States), secular Western (Netherlands, New Zealand) and Eastern (Hong Kong) cultures showed evidence of a religious residue effect: Formerly religious individuals (i.e., religious "dones") differed from never religious and currently religious individuals in cognitive, emotional, and behavioral processes. Study 1 (n = 3,071) offered initial cross-cultural evidence, which was extended in a preregistered replication study that also included measures of charitable contribution (Study 2; n = 1,626). Study 3 (N = 31,604) found that individuals who deidentified were still relatively likely to engage in prosocial behavior (e.g., volunteering) after leaving religion. This research has broad implications for understanding changing global trends in religious identification and their consequences for psychology and behavior. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Church attendance and alloparenting: an analysis of fertility, social support and child development among English mothers.

Many aspects of religious rituals suggest they provide adaptive benefits. Studies across societies consistently find that investments in ritual behaviour return high levels of cooperation. Another line of research finds that alloparental support to mothers increases maternal fertility and improves child outcomes. Although plausible, whether religious cooperation extends to alloparenting and/or affects child development remains unclear. Using 10 years of data collected from the Avon Longitudinal Study of Parents and Children (ALSPAC), we test the predictions that church attendance is positively associated with social support and fertility (n = 8207 to n = 8209), and that social support is positively associated with fertility and child development (n = 1766 to n = 6561). Results show that: (i) relative to not attending, church attendance is positively related to a woman's social network support and aid from co-religionists, (ii) aid from co-religionists is associated with increased family size, while (iii) fertility declines with extra-religious social network support. Moreover, while extra-religious social network support decreased over time, co-religionist aid remained constant. These findings suggest that religious and secular networks differ in their longevity and have divergent influences on a woman's fertility. We find some suggestive evidence that support to mothers and aid from co-religionists is positively associated with a child's cognitive ability at later stages of development. Findings provide mixed support for the premise that ritual, such as church attendance, is part of a strategy that returns high levels of support, fertility and improved child outcomes. Identifying the diversity and scope of cooperative breeding strategies across global religions presents an intriguing new horizon in the evolutionary study of religious systems. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'.

Time investments in rituals are associated with social bonding, affect and subjective health: a longitudinal study of Diwali in two Indian communities.

Rituals are performed within specific socio-ecological niches, yet the different effects of the same ritual form across different niches (community contexts) remains unclear. Here, using longitudinal measures over a two-week period during Diwali (the Indian festival of light), we investigate the relationship between ritual time allocation and social cohesion in two Indian communities. First, the positive effects of ritual on social bonding, perceived health and affect were highest on the focal day of the festival. Second, we observed anticipatory effects of ritualistic commitment on affect prior to the main day of the festival. Third, social bonding patterns were similar in the two Indian settings, indicating that Diwali fosters social cohesion across diverse social ecologies (cultural niches). However, individually focused emotional benefits appear to dampened in more cosmopolitan environments. Finally, time investments reveal diminishing marginal utilities for ritual activities on social cognition. Ritual time investments were linked to greater affect and family cohesion up to a certain limit. We argue that attention to the diminishing returns of ritual time investments on social cohesion across diverse human ecologies is an important horizon for future cross-cultural investigations. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'.

Effects of the COVID-19 pandemic and nationwide lockdown on trust, attitudes toward government, and well-being.

The contagiousness and deadliness of COVID-19 have necessitated drastic social management to halt transmission. The immediate effects of a nationwide lockdown were investigated by comparing matched samples of New Zealanders assessed before (Nprelockdown = 1,003) and during the first 18 days of lockdown (Nlockdown = 1,003). Two categories of outcomes were examined: (a) institutional trust and attitudes toward the nation and government and (b) health and well-being. Applying propensity score matching to approximate the conditions of a randomized controlled experiment, the study found that people in the pandemic/lockdown group reported higher trust in science, politicians, and police, higher levels of patriotism, and higher rates of mental distress compared to people in the prelockdown prepandemic group. Results were confirmed in within-subjects analyses. The study highlights social connectedness, resilience, and vulnerability in the face of adversity and has applied implications for how countries face this global challenge. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

Neural underpinning of a personal relationship with God and sense of control: A lesion-mapping study.

A strong personal relationship with God is theoretically and empirically associated with an enhanced sense of control. While a growing body of research is focused on understanding the neural mechanisms underlying religious belief, little is known about the brain basis of the link between a personal relationship with God and sense of control. Here, we used a sample of patients with focal brain lesions (N = 84) and matched healthy controls (N = 22) to determine whether damage to the ventromedial prefrontal cortex (vmPFC)-a region associated with emotionally meaningful religious experiences and with sense of control-will modulate self-reports of a personal relationship with God and sense of control. We also examined potential mediators for these associations. Voxel-based lesion symptom mapping revealed that damage to the right vmPFC resulted in a stronger personal relationship with God, and patients with damage to this region demonstrated an increased sense of control relative to patients with damage to posterior cortex and healthy controls. Moreover, the association between vmPFC damage and greater perceived sense of control was mediated by a stronger personal relationship with God. Collectively, these results suggest that a strong personal relationship with God can serve an important psychological function by affecting sense of control, with both enhanced following damage to the right vmPFC.

The Big Six Personality Traits and Mental Distress: Dynamic Modeling in a Population Panel Study Reveals Bidirectional Relationships Involving Neuroticism, Extraversion, and Conscientiousness.

In a single comprehensive model, using a large nationally representative sample, we investigate longitudinal relationships between mental distress and "Big Six" personality using an analysis approach sensitive to dynamic effects (i.e., to effects of deviations from individual trajectories). We find that, consistent with a mechanism involving scarring by distress, upward deviations (flare-ups) in distress predict flare-ups in Neuroticism 12 months later. Among younger adults (n = 4,775), distress flare-ups predict dips in Conscientiousness. Consistent with a dynamic precursor model, (a) flare-ups in Neuroticism and Extraversion predict subsequent flare-ups in distress among older adults (n = 11,167), and (b) slopes of distress correlate with slopes of a number of traits (e.g., positively for Neuroticism, and, among older adults, negatively for Extraversion). While demonstrating these scarring and dynamic precursor effects, we draw attention to a nuanced direction of dynamic effect for Extraversion, a newly discovered dynamic effect of Conscientiousness, and previously undocumented dynamic effects of traits on each other.

Coding culture: challenges and recommendations for comparative cultural databases.

Considerable progress in explaining cultural evolutionary dynamics has been made by applying rigorous models from the natural sciences to historical and ethnographic information collected and accessed using novel digital platforms. Initial results have clarified several long-standing debates in cultural evolutionary studies, such as population origins, the role of religion in the evolution of complex societies and the factors that shape global patterns of language diversity. However, future progress requires recognition of the unique challenges posed by cultural data. To address these challenges, standards for data collection, organisation and analysis must be improved and widely adopted. Here, we describe some major challenges to progress in the construction of large comparative databases of cultural history, including recognising the critical role of theory, selecting appropriate units of analysis, data gathering and sampling strategies, winning expert buy-in, achieving reliability and reproducibility in coding, and ensuring interoperability and sustainability of the resulting databases. We conclude by proposing a set of practical guidelines to meet these challenges.

Coding Responses to an Open-ended Gender Measure in a New Zealand National Sample.

In light of the methodological and ethical issues associated with using a male/female tick box to collect gender data, researchers are increasingly questioning how to measure gender inclusively in survey research. Open-ended measures afford the greatest flexibility, though whether they are practical for large-scale surveys has yet to be tested. Here, we systematically assess the feasibility of open-ended gender measures drawing on a New Zealand national probability sample (New Zealand Attitudes and Values Study, N = 15,758). We asked participants "What is your gender?" as an open-ended measure of gender, and developed a simple, cost-effective coding scheme for coding qualitative gender data. Results indicate that very few participants (n = 15) self-identified as transgender, or outside of the male/female gender binary. Moreover, we find no evidence that implementation of the open-ended measure contributes to non-response rates or panel attrition. Taken together, these results demonstrate that large-scale surveys can feasibly implement inclusive measures of gender as an alternative to binary categorical measures. Because the single-measure approach likely underestimates the number of transgender participants, however, researchers interested in identifying all participants whose gender differs from their assigned sex should utilize two-step methods, which assess gender as well as assigned sex at birth.