The development of the Religious Health Interventions in Behavioural Science (RHIBS) Taxonomy: a scientific classification of religious practices in health.

The development and delivery of religiously integrated health interventions is increasing, however lack of nomenclature to specify the religious components presents barriers to replication, implementation, and evidence synthesis. We describe the development of the "Religious Health Interventions in Behavioural Sciences (RHIBS)" Taxonomy, the first scientific classification of religious intervention components to be used globally by chaplains, healthcare providers, and researchers interested in the scientific study of religion, spirituality, and health. We developed a taxonomy of empirically used religious intervention components in health, sought international cross-disciplinary consensus for definitions and tested its usability. Study 1: systematic review of intervention studies to identify religious components tested within healthcare; development of taxonomy nomenclature, definitions, and categories. Study 2: Delphi exercise with 19 international, cross-disciplinary experts from a variety of religions. Study 3: "think aloud" study and usability testing with 10 end-users. Study 1: 12,337 papers identified from search, 167 intervention studies included, plus an additional 74 from hand-searching 14 systematic reviews. A taxonomy of 191 religious components, grouped into 27 categories resulted. Study 2: two Delphi rounds resulted in international and cross-disciplinary consensus of a revised taxonomy of 81 religious components grouped into 23 categories. Study 3: usability testing by participants (range of disciplines, geography, and religions) led to a final taxonomy comprising 82 religious components grouped into 22 categories and supported by online training. The "RHIBS Taxonomy," is the first multidisciplinary, global shared language within religion, spirituality, and health, ushering in a new era for religious interventions to be precisely defined, developed, and tested; shaping the evidence-base for future healthcare research/practice.

Currently, religious health interventions are poorly defined and internationally we do not have a shared language that we can use when discussing religious practices. A shared language will help us to understand the different religious practices used. We need this, because we can then find out which religious practices are helpful and which are unhelpful in improving health outcomes. Our project answered the following questions: "Can religious practices within health interventions be scientifically classified? Can the classification gain international, cross-disciplinary agreement? Can the classification be reliably and easily used?" We found 82 religious practices that have been explored scientifically, we grouped these practices into 22 larger categories to organize and build a classification system that received agreement from international experts from a range of occupational backgrounds. The religious practices have been labeled and defined to make a common language that everyone internationally can share when talking about religious practices in relation to health. The classification system will help to identify and implement the most beneficial religious practices to health and will inform healthcare practice.

Preverbal infants expect agents exhibiting counterintuitive capacities to gain access to contested resources.

Claims to supernatural power have been used as a basis for authority in a wide range of societies, but little is known about developmental origins of the link between supernatural power and worldly authority. Here, we show that 12- to 16-month-old infants expect agents exhibiting counterintuitive capacities to win out in a two-way standoff over a contested resource. Infants watched two agents gain a reward using either physically intuitive or physically counterintuitive methods, the latter involving simple forms of levitation or teleportation. Infants looked longer, indicating surprise, when the physically intuitive agent subsequently outcompeted a physically counterintuitive agent in securing a reward. Control experiments indicated that infants' expectations were not simply motived by the efficiency of agents in pursuing their goals, but specifically the deployment of counterintuitive capacities. This suggests that the link between supernatural power and worldly authority has early origins in development.

Death anxiety and religion.

This review summarises research on the relationship between death anxiety and religiosity. The fear of death is commonly hypothesized as a motivation for religious belief. From a Terror Management Theory perspective, religious beliefs are especially attractive because they offer both literal and symbolic immortality in the form of afterlife beliefs and belonging in venerable systems of value respectively. However, the evidence for any relationship - whether correlational or causal - between death anxiety and religious belief is weak. Indeed, evidence for death anxiety under normal (i.e. non-life threatening) circumstances is surprisingly hard to find. If the fear of death motivates religiosity, it does so subtly, weakly, and sporadically.

Traumatic life experiences and religiosity in eight countries.

We present two datasets from a project about the relationship between traumatic life experiences and religiosity. These include data from 1,754 individuals in the United States (n = 322), Brazil (n = 205), China (n = 202), India (n = 205), Indonesia (n = 205), Russia (n = 205), Thailand (n = 205), and Turkey (n = 205). Surveys were consistent across samples: they include measures of traumatic life experiences, negative affective traits, existential security, life satisfaction, death anxiety, and various religious beliefs, attitudes, and behaviours. Psychometric evaluations of measures of supernatural belief and death anxiety were conducted.

Devoted fans release more cortisol when watching live soccer matches.

Why do some sports fans experience intense emotions when watching live matches? Identity fusion is a strong form of group alignment in which personal and group identities are activated synergistically to produce a visceral sense of 'oneness' with one's team. Here we examine the role of fusion (using a three-item state measure with high internal validity) in elevating salivary cortisol levels while watching football (n = 41). Our evidence was gathered at field laboratories during the 2014 sFIFA World Cup in Natal, Brazil, with live screenings of two Brazilian victories (Colombia, 2-1; Chile, 1-1 with penalties), and the historic semi-final loss to Germany (1-7). We replicated previous studies showing that salivary cortisol concentrations fluctuate during live football events and are related to group membershipbut we also extended them by showing that identity fusion is even more strongly related to cortisol concentrations than identification. We found an interaction between match outcome and cortisol, such that watching a loss, i.e. dysphoria, was associated with particularly high cortisol concentrations. While women were more fused to the team than men, there were no other gender effects. Taken together, these findings suggest that identity fusion modulates physiological reactivity, resulting in distinct psycho-physiological profiles during stressful events.

Author Correction: Death anxiety, exposure to death, mortuary preferences, and religiosity in five countries.

An amendment to this paper has been published and can be accessed via a link at the top of the paper.

Beyond Buddhism and animism: A psychometric test of the structure of Burmese Theravada Buddhism.

Anthropologists and religious scholars have long debated the relationship between doctrinal Theravada Buddhism, so-called 'animism', and other folk practices in southeast Asian societies. A variety of models of this relationship have been proposed on the basis of ethnographic evidence. We provide the first psychometric and quantitative evaluation of these competing models, using a new scale developed for this purpose, the Burmese Buddhist Religiosity Scale. Having tested existing hypotheses in our first study (n = 2285) we formulated an alternative model, which was then tested in our second study (n = 3377). We argue that this model provides support for a two-dimensional distinction between great and little traditions, shedding light on decades-old theoretical debates. Far from being in conflict, the transnational religious tradition of the literati and the variegated religious practices of locals appear to be reflected in two complementary dimensions of religiosity. This distinction has been heretofore neglected in psychometric research, but arguably merits attention beyond Buddhism, in the psychology of religion more generally. Our findings suggest that, insofar as research on religiosity relies on doctrinal pronouncements denigrating little traditions as mere superstition, it may be blinded to a crucial dimension of religious life.

Positive experiences of high arousal martial arts rituals are linked to identity fusion and costly pro-group actions.

A cross-sectional study was conducted with 605 practitioners of Brazilian Jiu Jitsu (BJJ) to test the hypothesis that high arousal rituals promote social cohesion, primarily through identity fusion. BJJ promotion rituals are rare, highly emotional ritual events that often feature gruelling belt-whipping gauntlets. We used the variation in such experiences to examine whether more gruelling rituals were associated with identity fusion and pro-group behaviour. We found no differences between those who had undergone belt-whipping and those who had not and no evidence of a correlation between pain and social cohesion. However, across the full sample we found that positive, but not negative, affective experiences of promotional rituals were associated with identity fusion and that this mediated pro-group action. These findings provide new evidence concerning the social functions of collective rituals and highlight the importance of addressing the potentially diverging subjective experiences of painful rituals.

Death anxiety, exposure to death, mortuary preferences, and religiosity in five countries.

We present three datasets from a project about the relationship between death anxiety and religiosity. These include data from 1,838 individuals in the United States (n = 813), Brazil (n = 800), Russia (n = 800), the Philippines (n = 200), South Korea (n = 200), and Japan (n = 219). Measures were largely consistent across samples: they include measures of death anxiety, experience of and exposure to death, religious belief, religious behaviour, religious experience, and demographic information. Responses have also been back-translated into English where necessary, though original untranslated data are also included.

Death salience moderates the effect of trauma on religiosity.

OBJECTIVE: Previous research has shown contradictory evidence for the relationship between religiosity and trauma; exposure to traumatic life events has been associated with both increases and decreases in religiosity over time. On the basis of a long theoretical tradition of linking death and religious belief and recent empirical evidence that thoughts of death may increase religiosity, we tested whether one determinant of trauma's influence on religion is the degree to which it makes death salient. METHOD: Using longitudinal data from the Dunedin Multidisciplinary Health and Development Study, a unique population-representative birth cohort, we tested whether the relationship between trauma and religiosity depends on whether the trauma involves death. Participants reported their private, ceremonial, and public religious behaviors at ages 26 and 32 and, at age 32, whether they had experienced any of 23 traumatic life events since age 26. RESULTS: Experiencing the death of a loved one (but not an equally traumatic event not involving death) predicted a future increase in private religious behavior (e.g., prayer) among those already practicing such behaviors, and an increase in the importance of religious ceremonies among those with relatively little prior interest in them. On the other hand, experiencing a death-unrelated trauma predicted a future reduction in public displays of religiosity among those previously so inclined. CONCLUSION: The study represents a significant step in understanding religious responses to trauma, and emphasizes the importance of considering not only the nature of a trauma, but also the dimensions and practices of a victim's religiosity prior to it. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

Knowledge of Deaths in Hotel Rooms Diminishes Perceived Value and Elicits Guest Aversion.

Guest deaths are an inevitable aspect of the hospitality industry. In Study 1, participants read a vignette in which the previous guest died of natural causes, suicide, or homicide. Those who learned of a death (a) saw the room as less valuable, (b) opted to stay in a more basic room in which no death occurred, despite both rooms being offered for free, and (c) anticipated feeling uneasy when imagining an overnight stay. In Study 2, we investigated the persistence of this bias. Perceived room value and anticipatory well-being can be expected to return to baseline levels only many years after the death event. Similar to "stigmatized properties" in real estate, these data confirm an irrational and recalcitrant cognitive bias surrounding consumers' views of death-affected hotel rooms.

Groups and Emotional Arousal Mediate Neural Synchrony and Perceived Ritual Efficacy.

We present the first neurophysiological signatures showing distinctive effects of group social context and emotional arousal on cultural perceptions, such as the efficacy of religious rituals. Using a novel protocol, EEG data were simultaneously recorded from ethnic Chinese religious believers in group and individual settings as they rated the perceived efficacy of low, medium, and high arousal spirit-medium rituals presented as video clips. Neural oscillatory patterns were then analyzed for these perceptual judgements, categorized as low, medium, and high efficacy. The results revealed distinct neural signatures and behavioral patterns between the experimental conditions. Arousal levels predicted ratings of ritual efficacy. Increased efficacy was marked by suppressed alpha and beta power, regardless of group or individual setting. In groups, efficacy ratings converged. Individual setting showed increased within-participant phase synchronization in alpha and beta bands, while group setting enhanced between-participant theta phase synchronization. This reflected group participants' orientation toward a common perspective and social coordination. These findings suggest that co-presence in groups leads to a social-tuning effect supported by between-participant theta phase synchrony. Together these neural synchrony patterns reveal how collective rituals have both individual and communal dimensions. The emotionality of spirit-medium rituals drives individual perceptions of efficacy, while co-presence in groups signals the significance of an event and socially tunes enhanced agreement in perceptual ratings. In other words, mass gatherings may foster social cohesion without necessarily requiring group-size scaling limitations of direct face-to-face interaction. This could have implications for the scaling computability of synchrony in large groups as well as for humanistic studies in areas such as symbolic interactionism.

Relational mobility predicts social behaviors in 39 countries and is tied to historical farming and threat.

Biologists and social scientists have long tried to understand why some societies have more fluid and open interpersonal relationships and how those differences influence culture. This study measures relational mobility, a socioecological variable quantifying voluntary (high relational mobility) vs. fixed (low relational mobility) interpersonal relationships. We measure relational mobility in 39 societies and test whether it predicts social behavior. People in societies with higher relational mobility report more proactive interpersonal behaviors (e.g., self-disclosure and social support) and psychological tendencies that help them build and retain relationships (e.g., general trust, intimacy, self-esteem). Finally, we explore ecological factors that could explain relational mobility differences across societies. Relational mobility was lower in societies that practiced settled, interdependent subsistence styles, such as rice farming, and in societies that had stronger ecological and historical threats.

Synchrony and Physiological Arousal Increase Cohesion and Cooperation in Large Naturalistic Groups.

Separate research streams have identified synchrony and arousal as two factors that might contribute to the effects of human rituals on social cohesion and cooperation. But no research has manipulated these variables in the field to investigate their causal - and potentially interactive - effects on prosocial behaviour. Across four experimental sessions involving large samples of strangers, we manipulated the synchronous and physiologically arousing affordances of a group marching task within a sports stadium. We observed participants' subsequent movement, grouping, and cooperation via a camera hidden in the stadium's roof. Synchrony and arousal both showed main effects, predicting larger groups, tighter clustering, and more cooperative behaviour in a free-rider dilemma. Synchrony and arousal also interacted on measures of clustering and cooperation such that synchrony only encouraged closer clustering-and encouraged greater cooperation-when paired with physiological arousal. The research helps us understand why synchrony and arousal often co-occur in rituals around the world. It also represents the first use of real-time spatial tracking as a precise and naturalistic method of simulating collective rituals.

The evolution of the shaman's cultural toolkit.

A complete picture of shamanism's cultural evolution requires an understanding of how the professionalization of shamanism affects the distribution of knowledge within societies. We suggest that limiting knowledge to fewer people could impede the accumulation of functional knowledge within shamanism. On this basis, we make further predictions about how the domain of shamanism could change and collapse.

Rituals Improve Children's Ability to Delay Gratification.

To be accepted into social groups, individuals must internalize and reproduce appropriate group conventions, such as rituals. The copying of such rigid and socially stipulated behavioral sequences places heavy demands on executive function. Given previous research showing that challenging executive functioning improves it, it was hypothesized that engagement in ritualistic behaviors improves children's executive functioning, in turn improving their ability to delay gratification. A 3-month circle time games intervention with 210 schoolchildren (Mage  = 7.78 years, SD = 1.47) in two contrasting cultural environments (Slovakia and Vanuatu) was conducted. The intervention improved children's executive function and in turn their ability to delay gratification. Moreover, these effects were amplified when the intervention task was imbued with ritual, rather than instrumental, cues.

What Is the Molecular Signature of Mind-Body Interventions? A Systematic Review of Gene Expression Changes Induced by Meditation and Related Practices.

There is considerable evidence for the effectiveness of mind-body interventions (MBIs) in improving mental and physical health, but the molecular mechanisms of these benefits remain poorly understood. One hypothesis is that MBIs reverse expression of genes involved in inflammatory reactions that are induced by stress. This systematic review was conducted to examine changes in gene expression that occur after MBIs and to explore how these molecular changes are related to health. We searched PubMed throughout September 2016 to look for studies that have used gene expression analysis in MBIs (i.e., mindfulness, yoga, Tai Chi, Qigong, relaxation response, and breath regulation). Due to the limited quantity of studies, we included both clinical and non-clinical samples with any type of research design. Eighteen relevant studies were retrieved and analyzed. Overall, the studies indicate that these practices are associated with a downregulation of nuclear factor kappa B pathway; this is the opposite of the effects of chronic stress on gene expression and suggests that MBI practices may lead to a reduced risk of inflammation-related diseases. However, it is unclear how the effects of MBIs compare to other healthy interventions such as exercise or nutrition due to the small number of available studies. More research is required to be able to understand the effects of MBIs at the molecular level.

The evolution of extreme cooperation via shared dysphoric experiences.

Willingness to lay down one's life for a group of non-kin, well documented historically and ethnographically, represents an evolutionary puzzle. Building on research in social psychology, we develop a mathematical model showing how conditioning cooperation on previous shared experience can allow individually costly pro-group behavior to evolve. The model generates a series of predictions that we then test empirically in a range of special sample populations (including military veterans, college fraternity/sorority members, football fans, martial arts practitioners, and twins). Our empirical results show that sharing painful experiences produces "identity fusion" - a visceral sense of oneness - which in turn can motivate self-sacrifice, including willingness to fight and die for the group. Practically, our account of how shared dysphoric experiences produce identity fusion helps us better understand such pressing social issues as suicide terrorism, holy wars, sectarian violence, gang-related violence, and other forms of intergroup conflict.

Measuring Cross-Cultural Supernatural Beliefs with Self- and Peer-Reports.

Despite claims about the universality of religious belief, whether religiosity scales have the same meaning when administered inter-subjectively-or translated and applied cross-culturally-is currently unknown. Using the recent "Supernatural Belief Scale" (SBS), we present a primer on how to verify the strong assumptions of measurement invariance required in research on religion. A comparison of two independent samples, Croatians and New Zealanders, showed that, despite a sophisticated psychometric model, measurement invariance could be demonstrated for the SBS except for two noninvariant intercepts. We present a new approach for inspecting measurement invariance across self- and peer-reports as two dependent samples. Although supernatural beliefs may be hard to observe in others, the measurement model was fully invariant for Croatians and their nominated peers. The results not only establish, for the first time, a valid measure of religious supernatural belief across two groups of different language and culture, but also demonstrate a general invariance test for distinguishable dyad members nested within the same targets. More effort needs to be made to design and validate cross-culturally applicable measures of religiosity.

Collective synchrony increases prosociality towards non-performers and outgroup members.

Previous research has found that behavioural synchrony between people leads to greater prosocial tendencies towards co-performers. In this study, we investigated the scope of this prosocial effect: does it extend beyond the performance group to an extended ingroup (extended parochial prosociality) or even to other people in general (generalized prosociality)? Participants performed a simple rhythmic movement either in time (synchrony condition) or out of time (asynchrony condition) with each other. Before and during the rhythmic movement, participants were exposed to a prime that made salient an extended ingroup identity. After the task, half of the participants had the opportunity to help an extended ingroup member; the other half had the opportunity to help an outgroup member. We found a main effect of our synchrony manipulation across both help targets suggesting that the prosocial effects of synchrony extend to non-performers. Furthermore, there was a significantly higher proportion of participants willing to help an outgroup member after moving collectively in synchrony. This study shows that under certain intergroup contexts synchrony can lead to generalized prosociality with performers displaying greater prosociality even towards outgroup members.