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Recent scholarship on mass mobilization and totalism has approached propaganda as a solution to political cooperation, whereby inflammatory speeches, mis- or dis-information, and rumorsfunction not to persuade audiences butratherto coordinate coalitions. Propaganda, it has been argued, aligns the attention of individuals already disposed to conflict. However, propaganda does not operate in a vacuum. Herewe argue that movements and regimes that contend for total political power do so by employing a combination of propaganda and ritual. Ritualsfunction to sanctify, connect individuals, and signal commitments. Further, rituals bind individuals into emerging social orders that enable the very communication of propaganda as a means of coordinating coalitions and instantiating methods for coercing behaviors. By examining historical case studies of totalism, we provide an exploration ofritual in totalistregimes and thereby argue that totalism is a quasi-religious system that employs elements of religion in an attempt to regulate social behavior. In describing totalism as a quasi-religious system, we outline five phases in the life course of totalist movements: preformation, cadre formation, coalitional building, collective power, and breakdown. Totalism ultimately results in considerable negative effects on the population,such asloss of health, materialresources, and social trust, and closes important channels for socioecological feedback, which are essential for the proper functioning of any system. Accordingly, unlike most religious systems, totalism over-sanctifies power, overregulates meanings, and fails to achieve cooperation and coordination beyond cadres or coalitions of enthusiasts. Consequently, totalist movements are relatively short-lived compared to successful religions. [ABSTRACT FROM AUTHOR]

Recent work on the evolution of religion has approached religions as adaptive complexes of traits consisting of cognitive, neurological, affective, behavioural and developmental features that are organized into a self-regulating feedback system. Religious systems, it has been argued, derive from ancestral ritual systems and continue to be fuelled by ritual performances. One key prediction that emerges from this systemic approach is that the success of religious beliefs will be related to how well they are connected to rituals and integrated with other elements of the religious system. Here, I examine this prediction by exploring the rich world of Jewish demonology. As a case study, I briefly survey the historical trajectory of demonic beliefs across Jewish communities and focus on one demon, a ruach ra'ah, that has survived the vicissitudes of Jewish history and maintained its relevance in contemporary Jewish communities. I argue that it has done so because of its linkage with a morning handwashing ritual and its effective integration into the core elements of Jewish religious systems. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'. [ABSTRACT FROM AUTHOR]

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'. [ABSTRACT FROM AUTHOR]

There has been increasing interest in the evolutionary study of religion, but perfunctory fractionalization has limited our ability to explain how and why religion evolved, evaluate religion's current adaptive value, and assess its role in contemporary decision-making. To move beyond piecemeal analyses of religion, I have recently offered an integrative evolutionary framework that approaches religions as adaptive systems. I argue that religions are an adaptive complex of traits consisting of cognitive, neurological, affective, behavioral, and developmental features that are organized into a self-regulating feedback system. Here I explore four advantages of this systemic approach to religion: it avoids definitional problems that have plagued the study of religion, affords a contextual understanding of religious belief, informs current debates within the evolutionary study of religion, and provides links to both the natural sciences and humanities. I argue that the systemic approach offers the strongest potential for real progress and broad application of evolutionary theory to the study of religion. [ABSTRACT FROM AUTHOR]

What universal features of the mind interact with specific ecologies to produce expressions of violent religious nationalism? To shed light on this question, we focus on a case study of the Yugoslav Wars, asking: How did different religious groups in the Balkans move from cooperative relationships to violent ones? We argue that the most prevalent theories invoked to answer this question fail to adequately explain the change, namely, both the rise and fall of violent religious nationalism in the Balkans. To that end, we employ a systemic framework of religious change to examine historical data and ethnographic interview excerpts from ex-fighters and survivors of the Yugoslav Wars. This framework takes religion as it is practiced by communities to be a complex adaptive system, and models how religions adapt to local socioecologies. In employing this framework, three questions are addressed: (1) What features of cognition contributed to religiously motivated mass violence; (2) Which constituents of the religious system triggered those features; and (3) What socioecological factors were those constituents responding to? We argue that popular support for religious violence--and eventually its rejection--involved a set of higher-order functions, which McNamara calls the centralized executive self. This decision-making system was decentered by religious specialists who raised social pressures; group rituals that sustained community engagement; and identity-markers that signaled group commitments. While support for violence was a response to community threats during state-level succession, the eventual rejection of violence by religious leaders and communities was due to socioecological factors, such as rising health threats and declining birth rates brought about by the wars. [ABSTRACT FROM AUTHOR]

The article comments on research on the relationship between religious and anxiety. Topics discussed include the effect of ritual practice to decrease or increase anxiety, the use of Holi and Navratri rituals for stress reduction, and the importance of ethnographic and quantitative stress data in the study of the correlation of ritual and anxiety.

In this paper, we consider the idea that religion is a transsomatic adaptation. At the genic level, the religious system constitutes an extended phenotype that has been fashioned by natural selection to overcome socioecological challenges inherent in human sociality, primarily problems of cooperation and coordination. At the collective level, the religious system constitutes a cognitive niche. We begin our discussion focusing on the former and concentrate our attention on the “sacred coupling” of supernatural agency and ritual behavior. We detail the complex connections between genes, cognitive faculties, and their expression in religious contexts, followed by a discussion of how religious ritual functions to maintain relative social order. We conclude with a discussion about the relevance of niche construction theory for understanding the adaptive nature of religious systems. [ABSTRACT FROM PUBLISHER]

Applying evolutionary analyses to the study of religion is fraught with complications and potential misunderstandings. Most notably, the evolutionary sciences do not offer one clear procedure to study religion or any human activity. Here we describe the behavioral ecological approach to religion. We explain the theoretical motivations behind behavioral ecological research and discuss the methodologies employed to conduct this research. We argue that despite its limitations, behavioral ecology can offer important benefits to religious scholarship by providing a coherent and powerful framework for generating, testing and discarding hypotheses about specific aspects of religious behaviors and cultures. [ABSTRACT FROM PUBLISHER]

Abstract: While males in many societies endure traumatic and painful rites, in other societies male rites are mild or completely absent. To explain these cross-cultural differences, we use data collected from the Human Relations Area Files electronic databases (eHRAF) to test two sets of hypotheses derived from signaling theory. If costly male rites serve to signal mate quality, they would be expected to correlate with the intensity of mating competition. If they serve to signal group commitments, they would be expected to be associated with the importance of overcoming problems of collective action. Our results support the latter set of hypotheses: males in societies that engage in warfare endure the costliest rites. Moreover, we show that whether wars are fought within cultural groups or against other cultural groups is an important determinant of whether or not male rites result in permanent visible marks, such as ritual scars. We argue that costly male rites signal commitment and promote solidarity among males who must organize for warfare. [Copyright &y& Elsevier]

Anthropologists have repeatedly noted that there has been little theoretical progress in the anthropology of religion over the past fifty years.1-7 By the 1960s, Geertz2 had pronounced the field dead. Recently, however, evolutionary researchers have turned their attention toward understanding the selective pressures that have shaped the human capacity for religious thoughts and behaviors, and appear to be resurrecting this long-dormant but important area of research.8-19 This work, which focuses on ultimate evolutionary explanations, is being complemented by advances in neuropsychology and a growing interest among neuroscientists in how ritual, trance, meditation, and other altered states affect brain functioning and development.20-26 This latter research is providing critical insights into the evolution of the proximate mechanisms responsible for religious behavior. Here we review these literatures and examine both the proximate mechanisms and ultimate evolutionary processes essential for developing a comprehensive evolutionary explanation of religion. [ABSTRACT FROM AUTHOR]

Juslin & Västfjäll (J&V) advance our understanding of the proximate mechanisms underlying emotional responses to music, but fail to integrate their findings into a comprehensive evolutionary model that addresses the adaptive functions of these responses. Here we offer such a model by examining the ontogenetic relationship between music, ritual, and symbolic abstraction and their role in facilitating social coordination and cooperation. [ABSTRACT FROM AUTHOR]