Effects of Screen-Based Leisure Time on 24 Subsequent Health and Wellbeing Outcomes: A Longitudinal Outcome-Wide Analysis.

BACKGROUND: Previous research has shown that screen-based leisure time is related to physical and mental health, relationships, and prosocial behaviors. However, it remains unclear whether screen-based leisure time causally affects wellbeing, as previous studies have relied on cross-sectional data, focused on one type of media use (e.g., social media, video games, or internet), or assessed a narrow set of outcomes. METHOD: We used three waves (2016, 2017, 2019) of national longitudinal data from the New Zealand Attitudes and Values Study to investigate the effects of screen-based leisure time on 24 parameters of wellbeing (n = 11,085). We operationalized screen-based leisure as the sum of time spent browsing the internet, using social media, watching/reading the news, watching videos, and playing video games. We followed the outcome-wide analytic design for observational data by performing a series of multivariable regression models estimating the effect of screen-based leisure time on 24 wellbeing outcomes and assessed potential unmeasured confounding using sensitivity analyses. RESULTS: In our primary analysis with the total sample, total screen-based leisure time was associated with a very modest decrease in body satisfaction and a very modest increase in body mass index. Possible evidence of associations was found with increases in number of hours spent exercising and volunteering each week, as well as decreases in number of average daily hours of sleep, self-control, and subjective health. CONCLUSION: Screen-based leisure time has the potential to affect health and wellbeing. Results are discussed in light of the high prevalence of screen-based leisure time.

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.

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.

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.

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.

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'.

Religion and the Unmaking of Prejudice toward Muslims: Evidence from a Large National Sample.

In the West, anti-Muslim sentiments are widespread. It has been theorized that inter-religious tensions fuel anti-Muslim prejudice, yet previous attempts to isolate sectarian motives have been inconclusive. Factors contributing to ambiguous results are: (1) failures to assess and adjust for multi-level denomination effects; (2) inattention to demographic covariates; (3) inadequate methods for comparing anti-Muslim prejudice relative to other minority group prejudices; and (4) ad hoc theories for the mechanisms that underpin prejudice and tolerance. Here we investigate anti-Muslim prejudice using a large national sample of non-Muslim New Zealanders (N = 13,955) who responded to the 2013 New Zealand Attitudes and Values Study. We address previous shortcomings by: (1) building Bayesian multivariate, multi-level regression models with denominations modeled as random effects; (2) including high-resolution demographic information that adjusts for factors known to influence prejudice; (3) simultaneously evaluating the relative strength of anti-Muslim prejudice by comparing it to anti-Arab prejudice and anti-immigrant prejudice within the same statistical model; and (4) testing predictions derived from the Evolutionary Lag Theory of religious prejudice and tolerance. This theory predicts that in countries such as New Zealand, with historically low levels of conflict, religion will tend to increase tolerance generally, and extend to minority religious groups. Results show that anti-Muslim and anti-Arab sentiments are confounded, widespread, and substantially higher than anti-immigrant sentiments. In support of the theory, the intensity of religious commitments was associated with a general increase in tolerance toward minority groups, including a poorly tolerated religious minority group: Muslims. Results clarify religion's power to enhance tolerance in peaceful societies that are nevertheless afflicted by prejudice.

Images from a jointly-arousing collective ritual reveal affective polarization.

Collective rituals are biologically ancient and culturally pervasive, yet few studies have quantified their effects on participants. We assessed two plausible models from qualitative anthropology: ritual empathy predicts affective convergence among all ritual participants irrespective of ritual role; rite-of-passage predicts emotional differences, specifically that ritual initiates will express relatively negative valence when compared with non-initiates. To evaluate model predictions, images of participants in a Spanish fire-walking ritual were extracted from video footage and assessed by nine Spanish raters for arousal and valence. Consistent with rite-of-passage predictions, we found that arousal jointly increased for all participants but that valence differed by ritual role: fire-walkers exhibited increasingly positive arousal and increasingly negative valence when compared with passengers. This result offers the first quantified evidence for rite of passage dynamics within a highly arousing collective ritual. Methodologically, we show that surprisingly simple and non-invasive data structures (rated video images) may be combined with methods from evolutionary ecology (Bayesian Generalized Linear Mixed Effects models) to clarify poorly understood dimensions of the human condition.