Dr%20Emma%20Cohen: List of publications

The existential security hypothesis predicts that in the absence of more successful secular institutions, people will be attracted to religion when they are materially insecure. Most assessments, however, employ data sampled at a state-level with a focus on world religions. Using individual-level data collected in societies of varied community sizes with diverse religious traditions including animism, shamanism, polytheism, and monotheism, we conducted a systematic cross-cultural test (N = 1820; 14 societies) of the relationship between material insecurity (indexed by food insecurity) and religious commitment (indexed by both beliefs and practices). Moreover, we examined the relationship between material security and individuals’ commitment to two types of deities (moralistic and local), thus providing the first simultaneous test of the existential security hypothesis across co-existing traditions. Our results indicate that while material insecurity is associated with greater commitment to moralistic deities, it predicts less commitment to local deity traditions.

Scholars of religion have long sought to explain the persistent finding that women tend to report greater religiosity than men. However, the size of this “gender gap” may depend on the measure of religiosity employed, the religious tradition being sampled, and socio-demographic factors. Here, we conduct a systematic cross-cultural investigation into the prevalence of, and explanations for, the religiosity gender gap in 2,002 individuals from 14 diverse societies. While variation exists across societies, women in general indicate greater mental commitment (i.e., thinking and worrying more about) to their community’s moralistic god, more frequent participation in rituals for their community’s moralistic god, and more frequent prayer. While we find that the gender gap extends beyond the Christian world, no such difference was seen in religious commitment towards more local gods, to which men tend to show greater commitment. Tentative support is provided for explanations relating gender differences in religiosity to lower formal education and greater mentalizing among women, however an explanation for greater religious commitment to local gods among men remains elusive. Nevertheless, our data suggest that the moralizing gods of some contemporary world religions, unlike local deities and traditions, have evolved in ways that make them more appealing to women.

There is growing academic, civic and policy interest in the public health benefits of community-based exercise events. Shifting the emphasis from competitive sport to communal activity, these events have wide appeal. In addition to physical health benefits, regular participation can reduce social isolation and loneliness through opportunities for social connection. Taking a broad evolutionary and social psychological perspective, we suggest that social factors warrant more attention in current approaches to physical (in)activity and exercise behavior. We develop and test the hypothesis that social reward and support in exercise are associated with positive exercise experiences and greater performance outputs. Using a repeated-measures design, we examine the influence of social perceptions and behavior on subjective enjoyment, energy, fatigue, effort, and objective performance (run times) among a UK sample of parkrun participants. Social factors were associated with greater subjective enjoyment and energy. Higher subjective energy, in turn, was associated with faster run times, without any corresponding increase in perceived effort. No significant main effects of social factors on fatigue, performance or effort were detected. The role of social structural factors has long been recognized in public health approaches to physical activity. Our results indicate that there should be greater research attention on how positive and rewarding social behaviors and experiences—particularly subjective enjoyment and energy, and perceptions of community social support and belonging—influence exercise-related behavior, psychology and physiology, and promote health through collective physical activity. The research also supplements traditional emphases on social facilitation and team sport that have dominated sport and exercise psychology and offers new avenues for understanding the deep connections among psychological, social and physical function in everyday health.

It is widely held that intuitive dualism-an implicit default mode of thought that takes minds to be separable from bodies and capable of independent existence-is a human universal. Among the findings taken to support universal intuitive dualism is a pattern of evidence in which "psychological" traits (knowledge, desires) are judged more likely to continue after death than bodily or "biological" traits (perceptual, physiological, and bodily states). Here, we present cross-cultural evidence from six study populations, including non-Western societies with diverse belief systems, that shows that while this pattern exists, the overall pattern of responses nonetheless does not support intuitive dualism in afterlife beliefs. Most responses of most participants across all cultures tested were not dualist. While our sample is in no way intended to capture the full range of human societies and afterlife beliefs, it captures a far broader range of cultures than in any prior study, and thus puts the case for afterlife beliefs as evidence for universal intuitive dualism to a strong test. Based on these findings, we suggest that while dualist thinking is a possible mode of thought enabled by evolved human psychology, such thinking does not constitute a default mode of thought. Rather, our data support what we will call intuitive materialism-the view that the underlying intuitive systems for reasoning about minds and death produce as a default judgment that mental states cease to exist with bodily death.

<p>In June 2017 a group of experts in anthropology, biology, kinesiology, neuroscience, physiology, and psychology convened in Canterbury, UK, to address questions relating to the placebo effect in sport and exercise. The event was supported exclusively by Quality Related (QR) funding from the Higher Education Funding Council for England (HEFCE). The funder did not influence the content or conclusions of the group. No competing interests were declared by any delegate. During the meeting and in follow-up correspondence, all delegates agreed the need to communicate the outcomes of the meeting via a brief consensus statement. The two specific aims of this statement are to encourage researchers in sport and exercise science to</p> <br/> <p><p>1. Where possible, adopt research methods that more effectively elucidate the role of the brain in mediating the effects of treatments and interventions.</p> <br/> <p>2. Where possible, adopt methods that factor for and/or quantify placebo effects that could explain a percentage of inter-individual variability in response to treatments and intervention.</p></p>

© 2018 Elsevier Inc. Does moral culture contribute to the evolution of cooperation? Here, we examine individuals' and communities' models of what it means to be good and bad and how they correspond to corollary behavior across a variety of socioecological contexts. Our sample includes over 600 people from eight different field sites that include foragers, horticulturalists, herders, and the fully market-reliant. We first examine the universals and particulars of explicit moral models. We then use these moral models to assess their role in the outcome of an economic experiment designed to detect systematic, dishonest rule-breaking favoritism. We show that individuals are slightly more inclined to play by the rules when their moral models include the task-relevant virtues of “honesty” and “dishonesty.” We also find that religious beliefs are better predictors of honest play than these virtues. The predictive power of these values' and beliefs' local prevalence, however, remains inconclusive. In summary, we find that religious beliefs and moral models may help promote honest behavior that may widen the breadth of human cooperation.

Synchronising movements in time with others can have significant positive effects on affiliative attitudes and behaviors. To explore the generalizability of synchrony effects, and to eliminate confounds of suggestion, competence and shared intention typical of standard laboratory and field experiments, we used an Immersive Virtual Reality (VR) environment. Participants, represented as virtual humans, took part in a joint movement activity with two other programmed virtual humans. The timings of the co-participant characters' movements were covertly manipulated to achieve synchrony or non-synchrony with the focal participant. Participants in the synchrony condition reported significantly greater social closeness to their virtual co-participants than those in the non-synchrony condition. Results indicate that synchrony in joint action causes positive social effects and that these effects are robust in a VR setting. The research can potentially inform the development of VR interventions for social and psychological wellbeing.

Current research suggests that certain features of religion can harness our sociality in important ways, curbing selfish behavior and/or boosting prosocial behavior. If this is the case, embodied symbols of religious devotion should induce these effects. To test the claim that religious symbolism has an effect on sociality, we conducted the Random Allocation Game with a symbolic prime in Pesqueiro, on the Island of Marajó, Brazil, among Christians. Our prime — a Bible and a crucifix pendant — appears to have influenced the allocations made toward distant coreligionists; people who played the game in the prime condition allocated more coins to the distant coreligionist. Additionally, self-reported beliefs about God’s knowledge and punishment had strong effects on fair gameplay across games.

Previous research has found that the perceived brightness of a face can be distorted by the social category of race. Thus, Levin and Banaji (2006) found, in a U.S. sample, that faces of identical brightness were perceived to be lighter if they had stereotypical White American features than if they had Black American features. Here, we present 2 experiments conducted in Natal, Brazil, that extend this line of research. Experiment 1 tested if the brightness distortion effect would generalize to a Brazilian population. Experiment 2 tested if speech accent would have a similar effect on brightness perception. In Experiment 1, we found that the brightness distortion effect clearly replicated in the Brazilian sample: Faces with Black racial features were perceived to be darker than faces with White racial features, even though their objective brightness was identical. In Experiment 2, we found that speech accent influenced brightness perception in a similar manner: Faces were perceived to be darker when paired with an accent associated with low socioeconomic status than when they were paired with an accent associated with high socioeconomic status. Whereas racial concepts in Brazil are often claimed to be much more fluid compared with the United States, our findings suggest that the populations are quite similar with respect to associations between facial features and skin tone. Our findings also demonstrate speech accent as an additional source of category information that perceptual cognition can take into account when modeling the world.

Since the origins of agriculture, the scale of human cooperation and societal complexity has dramatically expanded. This fact challenges standard evolutionary explanations of prosociality because well-studied mechanisms of cooperation based on genetic relatedness, reciprocity and partner choice falter as people increasingly engage in fleeting transactions with genetically unrelated strangers in large anonymous groups. To explain this rapid expansion of prosociality, researchers have proposed several mechanisms. Here we focus on one key hypothesis: cognitive representations of gods as increasingly knowledgeable and punitive, and who sanction violators of interpersonal social norms, foster and sustain the expansion of cooperation, trust and fairness towards co-religionist strangers. We tested this hypothesis using extensive ethnographic interviews and two behavioural games designed to measure impartial rule-following among people (n = 591, observations = 35,400) from eight diverse communities from around the world: (1) inland Tanna, Vanuatu; (2) coastal Tanna, Vanuatu; (3) Yasawa, Fiji; (4) Lovu, Fiji; (5) Pesqueiro, Brazil; (6) Pointe aux Piments, Mauritius; (7) the Tyva Republic (Siberia), Russia; and (8) Hadzaland, Tanzania. Participants reported adherence to a wide array of world religious traditions including Christianity, Hinduism and Buddhism, as well as notably diverse local traditions, including animism and ancestor worship. Holding a range of relevant variables constant, the higher participants rated their moralistic gods as punitive and knowledgeable about human thoughts and actions, the more coins they allocated to geographically distant co-religionist strangers relative to both themselves and local co-religionists. Our results support the hypothesis that beliefs in moralistic, punitive and knowing gods increase impartial behaviour towards distant co-religionists, and therefore can contribute to the expansion of prosociality.

Group dynamics play an important role in the social interactions of both children and adults. A large amount of research has shown that merely being allocated to arbitrarily defined groups can evoke disproportionately positive attitudes toward one's in-group and negative attitudes toward out-groups, and that these biases emerge in early childhood. This prompts important empirical questions with far-reaching theoretical and applied significance. How robust are these inter-group biases? Can biases be mitigated by behaviors known to bond individuals and groups together? How can bonds be forged across existing group divides? To explore these questions, we examined the bonding effects of interpersonal synchrony on minimally constructed groups in a controlled experiment. In-group and out-group bonding were assessed using questionnaires administered before and after a task in which groups performed movements either synchronously or non-synchronously in a between-participants design. We also developed an implicit behavioral measure, the Island Game, in which physical proximity was used as an indirect measure of interpersonal closeness. Self-report and behavioral measures showed increased bonding between groups after synchronous movement. Bonding with the out-group was significantly higher in the condition in which movements were performed synchronously than when movements were performed non-synchronously between groups. The findings are discussed in terms of their importance for the developmental social psychology of group dynamics as well as their implications for applied intervention programs.

Matching the timing of one's movements to the movements of others has been proposed to increase affiliation and prosociality. Although coordinated movements facilitate early social interactions, not much is known about the mechanisms and effects of movement synchrony throughout development. Two studies investigated 12-month-olds' (Study 1, N = 40) and 9-month-olds' (Study 2, N = 41) preferences for synchronous others in a social as opposed to a nonsocial context. It was found that movement synchrony exclusively guides infants' social choices at 12 months. In contrast, 9-month-olds did not show any preferences for synchronous movements in social or nonsocial contexts. Results suggest that movement synchrony is important in guiding infants' social preferences and its effects emerge toward the end of the 1st year of life.

Beller, Bender, and Medin question the necessity of including social anthropology within the cognitive sciences. We argue that there is great scope for fruitful rapprochement while agreeing that there are obstacles (even if we might wish to debate some of those specifically identified by Beller and colleagues). We frame the general problem differently, however: not in terms of the problem of reconciling disciplines and research cultures, but rather in terms of the prospects for collaborative deployment of expertise (methodological and theoretical) in problem-driven research. For the purposes of illustration, our focus in this article is on the evolution of cooperation.