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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.

Economic game experiments have become a prominent method among social scientists developing and testing theories of cooperation. These games provide a valuable opportunity to generate measures of cooperation that can be compared from one place to the next, yet challenges remain in how to interpret cross-cultural differences in these experiments and connect them to cooperation in naturally occurring contexts. I address these challenges by examining framing effects in public goods games (PGGs) with salmon fishers and reindeer herders in Kamchatka, Russia. Combining standard versions of the game with versions that refer to post-Soviet institutions coordinating fishing and herding, I show that (1) average contributions in the PGG in Kamchatka are substantially higher than reported elsewhere and (2) framing the PGG alters the relationship between contributions and expectations, shifting strategies away from unconditional generosity and toward conditional cooperation. My analysis, by synthesizing quantitative analysis of PGG data with long-term qualitative ethnography, including extensive postgame interviews with participants, supports the notion that cooperation in economic games increases along with cultural norms, values, and institutions that emerge from economic interdependence. Framing effects suggest that researchers shou'd devote more attention to investigating the relationship between contributions and expectations. [ABSTRACT FROM AUTHOR]

ABSTRACT Objectives Methods Results Conclusions Human childrearing is cooperative, with women often able to achieve relatively high fertility through help from many individuals. Previous work has documented tremendous socioecological variation in who supports women in childrearing, but less is known about the intracultural correlates of variation in allomaternal support. In the highly religious, high‐fertility setting of The Gambia, we studied whether religious mothers have more children and receive more support with their children.We randomly sampled 395 mothers and 745 focal children enrolled in the Kiang West (The Gambia) Longitudinal Population Study cohort. Structured interviews asked mothers who and how often people invest in their children, and about their religious practices. Data were collected at participants' homes on electronic tablet‐based long‐form surveys and analyzed using the Bayesian hierarchical models.Religiosity was weakly associated with women's higher age‐adjusted fertility. Maternal religiosity was negatively related to maternal investment in focal children, but positively associated with total allomaternal support. Specifically, a woman's religiosity was positively associated with allomaternal support from matrilineal kin, other offspring, and affinal kin, but unrelated to paternal, patrilineal, and non‐kin investment.These results suggest that higher fertility among religious mothers may be supported by high levels of investment from biological and affinal kin. Matrilineal kin, other siblings, and affinal kin seem to be the most responsive to a woman's religiosity. Our findings cast doubt on interpretations of women's religious behaviors as signals of fidelity, and instead suggest they may be part of strategies to enable collective allomaternal resources and higher relative fertility. [ABSTRACT FROM AUTHOR]

Presents a response by Richard Sosis and Bradley J. Ruffle regarding the structural-functionalist research paradigm of past generation. Development of costly-signaling model of religious behavior; Correlation of the cost or benefit to the signaler of sending the signal with the signaler's quality; Link of the perceived cost or benefit of ritual performance with intensity of belief.

Malnutrition among women of reproductive age is a significant public health concern in low- and middle-income countries. Of particular concern are undernutrition from underweight and iron deficiency, along with overweight and obesity, all of which have negative health consequences for mothers and children. Accumulating evidence suggests that risk for poor nutritional outcomes may be mitigated by social support, yet how social support is measured varies tremendously and its effects likely vary by age, kinship and reproductive status. We examine the effects of different measures of social support on weight and iron nutrition among 677 randomly sampled women from rural Bangladesh. While we find that total support network size mitigates risk for underweight, other results point to a potential tradeoff in the effects of kin proximity, with nearby adult children associated with both lower risk for underweight and obesity and higher risk for iron deficiency and anaemia. Social support from kin may then enhance energy balance but not diet quality. Results also suggest that a woman's network of caregivers might reflect their greater need for help, as those who received more help with childcare and housework had worse iron nutrition. Overall, although some findings support the hypothesis that social support can be protective, others emphasize that social relationships often have neutral or negative effects, illustrating the kinds of tradeoffs expected from an evolutionary perspective. The complexities of these effects deserve attention in future work, particularly within public health, where what is defined as 'social support' is often assumed to be positive. [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]

We tested whether religious ritual lessens or increases stress and anxiety among indigenous Sahariya conservation refugees recently displaced from a wildlife sanctuary in central India. Combining ethnography with structured survey and salivary analyte data (the stress hormone cortisol), we tracked di/stress over two 9-day periods before, during, and after Sahariya celebrations of the Hindu holidays of Holi and Navratri. Results show postritual improvement on all psychiatric and analyte data. The effects were larger for individuals who were wealthier and reported higher insecurity, suggesting that ritual healing might be impacted by infusions of cash and resources and also by the relative precariousness of the performance context. Likewise, health improvements were lower for individuals reporting higher anxiety and depression, implying that rites such as these are more likely to instill psychosomatic resilience in healthy individuals than to serve as a psychotherapeutic intervention for persons suffering more severely. Our results suggest that the local work of culture can serve as a potentially important source of health resilience in situations of high uncertainty, potentially preventing stress- and trauma-induced suffering, which should be taken into account by state and NGO organizations extending aid to the world's poor in similar disaster and refugee contexts. [ABSTRACT FROM AUTHOR]

A large literature proposes that preferences for exaggerated sex typicality in human faces (masculinity/femininity) reflect a long evolutionary history of sexual and social selection. This proposal implies that dimorphism was important to judgments of attractiveness and personality in ancestral environments. It is difficult to evaluate, however, because most available data come from large-scale, industrialized, urban populations. Here, we report the results for 12 populations with very diverse levels of economic development. Surprisingly, preferences for exaggerated sex-specific traits are only found in the novel, highly developed environments. Similarly, perceptions that masculine males look aggressive increase strongly with development and, specifically, urbanization. These data challenge the hypothesis that facial dimorphism was an important ancestral signal of heritable mate value. One possibility is that highly developed environments provide novel opportunities to discern relationships between facial traits and behavior by exposing individuals to large numbers of unfamiliar faces, revealing patterns too subtle to detect with smaller samples. [ABSTRACT FROM AUTHOR]

Knowing how to send and interpret signals is an essential part of both diplomacy and war. Political scientists have recognized that costly signals-- gestures and actions that involve significant cost or risk--are central to politics and diplomacy since modeling doyen James Fearon built his Ph. D. thesis around the concept in the 1990s. Because these signaling systems are pervasive in nature (many of these strategies arise independently and repeatedly to solve common problems suggesting evolutionary pressure to select strategies offering the most success at the least cost), their underlying strategic logic has important implications to foreign policy challenges we face today. By capitalizing on solutions derived by evolution over 3. 5 billion years of life on Earth, we may identify ideas that otherwise might not have been explored in a policy context potentially offering quick, novel, and effective options to increase strategic and combat effectiveness. Here we present 8 lessons from evolution for political science [ABSTRACT FROM AUTHOR]

In high-income, low-fertility (HILF) settings, the mother's partner is a key provider of childcare. However, it is not clear how mothers without partners draw on other sources of support to raise children. This paper reports the findings from a survey of 1532 women in the United Kingdom and the United States, in which women described who provided childcare for a focal child and how frequently they did so. We use multivariate Bayesian regression models to explore the drivers of support from partners, maternal kin, and other allomothers, as well as the potential impact of allomothering on women's fertility. Relative to mothers who are in a stable first marriage or cohabitation, mothers who are unpartnered rely more heavily on fewer maternal kin, use more paid help, and have networks which include more non-kin helpers. Repartnered mothers received less help from their partners in the UK and less help from maternal kin in both countries, which US mothers compensated for by relying on other helpers. While repartnered mothers had higher age-adjusted fertility than women in a first partnership, allomaternal support was not clearly related to the mother's fertility. These findings demonstrate the importance of partners but also of allomothering more broadly in HILF settings. [ABSTRACT FROM AUTHOR]

Researchers in the biological and behavioural sciences are increasingly conducting collaborative, multi-sited projects to address how phenomena vary across ecologies. These types of projects, however, pose additional workflow challenges beyond those typically encountered in single-sited projects. Through specific attention to cross-cultural research projects, we highlight four key aspects of multi-sited projects that must be considered during the design phase to ensure success: (1) project and team management; (2) protocol and instrument development; (3) data management and documentation; and (4) equitable and collaborative practices. Our recommendations are supported by examples from our experiences collaborating on the Evolutionary Demography of Religion project, a mixed-methods project collecting data across five countries in collaboration with research partners in each host country. To existing discourse, we contribute new recommendations around team and project management, introduce practical recommendations for exploring the validity of instruments through qualitative techniques during piloting, highlight the importance of good documentation at all steps of the project, and demonstrate how data management workflows can be strengthened through open science practices. While this project was rooted in cross-cultural human behavioural ecology and evolutionary anthropology, lessons learned from this project are applicable to multi-sited research across the biological and behavioural sciences.

Glowacki's account overlooks the role of religion in the regulation of cooperation, tolerance, and peace values. We interrogate three premises of Glowacki's argument and suggest that approaching religion as an adaptive system reveals how religious commitments and practices likely had a more substantial impact on the evolution of peace and conflict than currently presumed.

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'.

We examine community longevity as a function of group size in three historical, small scale agricultural samples. Community sizes of 50, 150 and 500 are disproportionately more common than other sizes; they also have greater longevity. These values mirror the natural layerings in hunter-gatherer societies and contemporary personal networks. In addition, a religious ideology seems to play an important role in allowing larger communities to maintain greater cohesion for longer than a strictly secular ideology does. The differences in optimal community size may reflect the demands of different ecologies, economies and social contexts, but, as yet, we have no explanation as to why these numbers seem to function socially so much more effectively than other values.

Ritual behaviors of some form exist in every society known to anthropologists. Despite this universality, we have little understanding of how ritual behavior varies within populations or across the lifespan, nor the determinants of this variation. Here we test hypotheses derived from life history theory by using behavioral observations and oral interview data concerning participant variation in Fijian kava-drinking ceremonies. We predicted that substantial variation in the frequency and duration of participation would result from (1) trade-offs with reproduction and (2) the intrinsic status differences between ritual participants. We demonstrate that when controlling for household composition, men with young offspring participated less frequently and exhibited greater variance in their time spent at ceremonies than men without young children. However, men with a larger number of total dependents in their household participated more frequently than those with fewer. Moreover, we found that men's ascribed rank, level of education, and reliance on wage labor all significantly predict their frequency of attendance. We also found that the number of dependents a man has in his household is positively correlated with total food production, and the amount of kava he cultivates. In general, these results suggest that ritual participation is part of an important strategy employed by Fijian men for both achieving status and developing social alliances. Variation in participation in kava ceremonies by Fijian men therefore reflects the constraints of their current life history condition and their inherited rank.