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Research suggests that belief in conspiracy theories (CT) stems from basic psychological mechanisms and is linked to other belief systems (e.g. religious beliefs). While previous research has extensively examined individual and contextual variables associated with CT beliefs, it has not yet investigated the role of culture. In the current research, we tested, based on a situated cultural cognition perspective, the extent to which culture predicts CT beliefs. Using Hofstede’s model of cultural values, three nation-level analyses of data from 25, 19 and 18 countries using different measures of CT beliefs (Study 1, N = 5,323; Study 2a, N = 12,255; Study 2b, N = 30,994) revealed positive associations between Masculinity, Collectivism and CT beliefs. A cross-sectional study among US citizens (Study 3, N = 350), using individual-level measures of Hofstede’s values, replicated these findings. A meta-analysis of correlations across studies corroborated the presence of positive links between CT beliefs, Collectivism, r = .31, 95%CI = [.15; 47] and Masculinity, r = .39, 95%CI = [.18; 59]. Our results suggest that in addition to individual-differences and contextual variables, cultural factors also play an important role in shaping CT beliefs., info:eu-repo/semantics/inPress

Many different predictors for belief in conspiracy theories have been empirically validated in different studies. The current study considers the relative contribution of individual differences in dimensions of schizotypal personality, social dominance orientation (SDO), right wing authoritarianism (RWA), paranormal beliefs (PB) and the newer construct of conspiracy mentality (CM) on belief in conspiracy theories. For predicting belief in specific conspiracy theories, we applied Path analyses with a large convenience sample (N = 883, 62% women) of students from Norway, a highly gender egalitarian country, allowing us to consider the effects of mediators and gender moderation in a specified model. Schizotypal personality dimensions Odd Beliefs and Paranoid Ideation predicted different mediators, and their effects on belief in conspiracy theories were totally mediated. The mediating variables (SDO, RWA, PB, and CM) were all unique predictors of belief in conspiracy theories, with CM having the largest contribution for both sexes. Explorative analyses of the specified model across gender suggest that the model for men and women is not equivalent. Results are discussed in light of the predictive contribution of especially conspiracy mentality.

Conspiracy narratives and speculative rumors of a conspiracist nature are intermittently popular in youth culture, as well as in political discourse. The general motivations of conspiracy beliefs relate to essential needs (for knowledge, to feel safe and secure, to feel good about oneself and one&rsquo, s group), but evidence shows these needs are not actually served by conspiracy beliefs. Conspiracy theories tend to be explanations that conflict with best academic knowledge, and belief in them leads to less support for democratic processes and institutions. They play a role in political polarization, and they are used in identity-protective cognition. They may both express and arouse &ldquo, strong feelings and divide communities and society&rdquo, Conspiracy theories as a general topic thus satisfy general criteria for controversial issues. At the same time, they are particularly interesting because they hover between the superficially and the inherently controversial: although in practice often resistant to contradictory evidence, they generally appeal to reason and evidence. While they sometimes are rooted in deep religious and religion-like beliefs, we argue that this makes them good cases for practicing analytical skills that could better serve all the needs above. Since cases and topics can cover the gamut from the subject-related to the cross-curricular and civic behavior, and the skills should be broadly transferable, using conspiracy theories as a topic has a high possible upside. However, conspiracy theories in a school setting have not yet been a topic of much research. This article takes as its starting point interviews with teachers and preliminary investigations of adolescents, before presenting an outline of possible didactic tools for teachers based on the general findings of effective interventions on conspiracy beliefs and related issues.

Asbjorn Dyrendal, James R. Lewis, & Jesper Aa. Petersen (eds). The Invention of Satanism. New York: Oxford University Press, 2015. Reviewed by Manon Hedenborg-White

In the social sciences, conspiracy theory is often morally debunked as pathological, irrational and dangerous and, essentially, considered a form of ‘religious superstition’. Arguing that this simplistic labelling of conspiracy theory as ‘religious belief’ is primarily a form of ‘boundary work’ to legitimate the epistemic authority of the social sciences, this chapter studies the hybrid character of contemporary conspiracy theory based on the self-understanding of its advocates. The analysis shows that conspiracy culture is an unstable, multi-faced phenomenon that is situated at the intersection of three discourses: secular scepticism, popular sociology, and spiritual salvation. Mixing up secular science and spiritual salvation and simultaneously assessing how the world ‘is’ and how it ‘ought’ to be, may be a horror to academics; for conspiracy theorists it is having the best of both worlds.

Religious ‘beliefs’ are more often situational than propositional. Reading reported conspiracy beliefs the same way deepens our understanding of their function and appeal. Ideas shared by both religion and conspiracy theories—including the paranormal, esotericism, millennialism, and prophecy—are varieties of the rejected knowledge of the “cultic milieu.” The distrust of epistemic and institutional authority in these fields leads to a profusion of syncretic “grand explanatory narratives,” which make meaning and explain away the apparently anomalous or morally perplexing. A religious studies perspective not only clarifies the social function of such ideas, but also offers tools for understanding the people who believe in conspiracy theories in a more human and productive light.