Cultural Variation in the Development of Beliefs About Conservation.

Examining variation in reasoning about sustainability between diverse populations provides unique insight into how group norms surrounding resource conservation develop. Cultural institutions, such as religious organizations and formal schools, can mobilize communities to solve collective challenges associated with resource depletion. This study examined conservation beliefs in a Western industrialized (Austin, Texas, USA) and a non-Western, subsistence agricultural community (Tanna, Vanuatu) among children, adolescents, and adults (N = 171; n = 58 7-12-year-olds, n = 53 13-17-year-olds, and n = 60 18-68-year-olds). Participants endorsed or rejected four types of justifications for engaging in land and animal conservation: sustainability, moral, religious, or permissible. In both populations, participants endorsed sustainability justifications most frequently. Religious justifications increased with age in Tanna and decreased with age in Austin. Tannese participants were also more likely to endorse multiple justifications for conservation than Austin participants. Data across all justification types show a main effect of age in both communities; endorsement of conservation decreased with age in Austin, but increased with age in Tanna. Across age groups, participants were more likely to endorse the conservation of animals than land in Austin, yet equally as likely to endorse the conservation of land and animals in Tanna. Overall, these results reveal similarities and differences in the beliefs that support the conservation of natural resources across populations.

Explain This, Explore That: A Study of Parent-Child Interaction in a Children's Museum.

Parents visiting a gear exhibit at a children's museum were instructed to encourage their children (N = 65; ages 4-6) to explain, explore, or engage as usual. Instructions led to different patterns of play at the exhibit: Encouragement to explain led to greater discussion of gear mechanisms, whereas encouragement to explore led to more time connecting gears. In the explain condition, parents' questions predicted their children's discussion and further testing of gears. Questions also predicted the amount of time children spent on a follow-up task. Parents' exploration predicted an increase in exploration by their children. These data indicate that minimal interventions impact parent-child interaction at a museum exhibit and that prompts to explore or explain uniquely influence parent and child behavior.

Using data to solve problems: Children reason flexibly in response to different kinds of evidence.

This study examined children's (5- to 9-year-olds, N = 363) abilities to use information seeking and explanation to solve problems using conclusive or inconclusive (i.e., consistent, inconsistent, or ambiguous) evidence. Results demonstrated that inconsistent and ambiguous evidence, not consistent evidence, motivate more requests for information than conclusive evidence. In addition, children's explanations were flexible in response to evidence; explanations based on transitive inference were more likely to be associated with an accurate conclusion than other explanation types. Children's requests for additional information in response to inconclusive evidence increased with age, as did their problem-solving accuracy. The data demonstrate that children's capacity to use information seeking and explanation develop in tandem as tools for problem solving.

A field guide for teaching evolution in the social sciences.

The theory of evolution by natural selection has begun to revolutionize our understanding of perception, cognition, language, social behavior, and cultural practices. Despite the centrality of evolutionary theory to the social sciences, many students, teachers, and even scientists struggle to understand how natural selection works. Our goal is to provide a field guide for social scientists on teaching evolution, based on research in cognitive psychology, developmental psychology, and education. We synthesize what is known about the psychological obstacles to understanding evolution, methods for assessing evolution understanding, and pedagogical strategies for improving evolution understanding. We review what is known about teaching evolution about nonhuman species and then explore implications of these findings for the teaching of evolution about humans. By leveraging our knowledge of how to teach evolution in general, we hope to motivate and equip social scientists to begin teaching evolution in the context of their own field.

Cross-cultural variation in the development of folk ecological reasoning.

Two studies examined children's reasoning about biological kinds in populations that vary in formal education and direct experience with the natural world, a Western (urban U.S.) and a Non-Western population (Tanna, Vanuatu). Study 1 examined children's concepts of ecological relatedness between species (N = 97, 5-13- year-olds). U.S. children provided more taxonomic explanations than Ni-Vanuatu children, who provided more ecological, physiological, and utility explanations than U.S. children. Ecological explanations were most common overall and more common among older than younger children across cultures. In Study 2, children (N=106, 6-11-year-olds) sorted pictures of natural kinds into groups. U.S. children were more likely than Ni-Vanuatu children to categorize a human as an animal and the tendency to group a human with other animals increased with age in the U.S. Despite substantial differences in cultural, educational, and ecological input, children in both populations privileged ecological reasoning. In contrast, taxonomic reasoning was more variable between populations, which may reflect differences in experience with formal education.

Evidence from hunter-gatherer and subsistence agricultural populations for the universality of contagion sensitivity.

The phenomenon of magical contagion - the unobserved passage of properties between entities that come into physical contact - was described by anthropologists over a century ago, yet questions remain about its origin, function, and universality. Contagion sensitivity, along with the emotion of disgust, has been proposed to be part of a biologically-evolved system designed to reduce exposure to pathogens by increasing the avoidance of "contaminated" objects. Yet this phenomenon has not been studied using systematic psychological comparison outside of industrialized populations. Here we document contagion sensitivity in two culturally, geographically, and economically distinct populations with little exposure to Western biomedicine and formal education: the Hadza hunter-gatherers of Tanzania and Tannese subsistence-agriculturalists of Vanuatu. In both populations, a majority of individuals rejected familiar and palatable foods when contaminating items touched the food but were subsequently removed. The Tannese children in our study showed a similar response, consistent with previous research with Western children. Our data support the proposal that contagion sensitivity is universal in human populations.

Does the Body Survive Death? Cultural Variation in Beliefs About Life Everlasting.

Mounting evidence suggests that endorsement of psychological continuity and the afterlife increases with age. This developmental change raises questions about the cognitive biases, social representations, and cultural input that may support afterlife beliefs. To what extent is there similarity versus diversity across cultures in how people reason about what happens after death? The objective of this study was to compare beliefs about the continuation of biological and psychological functions after death in Tanna, Vanuatu (a Melanesian archipelago), and the United States (Austin, Texas). Children, adolescents, and adults were primed with a story that contained either natural (non-theistic) or supernatural (theistic) cues. Participants were then asked whether or not different biological and psychological processes continue to function after death. We predicted that across cultures individuals would be more likely to endorse the continuation of psychological processes over biological processes (dualism) and that a theistic prime would increase continuation responses regarding both types of process. Results largely supported predictions; U.S. participants provided more continuation responses for psychological than biological processes following both the theistic and non-theistic primes. Participants in Vanuatu, however, provided more continuation responses for biological than psychological processes following the theistic prime. The data provide evidence for both cultural similarity and variability in afterlife beliefs and demonstrate that individuals use both natural and supernatural explanations to interpret the same events.

The coexistence of natural and supernatural explanations within and across domains and development.

People across highly diverse cultural contexts use both natural and supernatural explanations to explain questions of fundamental concern such as death, illness, and human origins. The present study examines the development of explanatory coexistence within and across domains of existential concern in individuals in Tanna, Vanuatu. We examined three age groups: 7- to 12-year-old children, 13- to 18-year-old adolescents, and 19- to 70-year-old adults (N = 72). Within the domain of death, biological and spontaneous explanations were most common across all ages. For illness, children showed the highest rates of explanatory coexistence, while adolescents and adults favoured biological explanations. Within the human origins domain, theistic explanations were most common across the age groups. Overall, these data show that coexistence reasoning in these domains is pervasive across cultures, yet at the same time it is deeply contextually specific, reflecting the nuanced differences in local ecologies and cultural beliefs. Statement of contribution What is already known on this subject? Individuals across highly diverse cultural contexts use both natural and supernatural explanations to understand the events that occur in their lives. Context and cultural input play a large role in determining when and how individuals incorporate natural and supernatural explanations. The development of explanatory coexistence has primarily studied explanations for isolated domains. What does this study add? We examined explanatory coexistence in a culture with recent conversion to Christianity and formal education. The current research examines how individuals reason within and across the domains of human origins, illness, and death. Developmental differences associated with explanatory coexistence are examined.

Interdisciplinary and Cross-Cultural Perspectives on Explanatory Coexistence.

Natural and supernatural explanations are used to interpret the same events in a number of predictable and universal ways. Yet little is known about how variation in diverse cultural ecologies influences how people integrate natural and supernatural explanations. Here, we examine explanatory coexistence in three existentially arousing domains of human thought: illness, death, and human origins using qualitative data from interviews conducted in Tanna, Vanuatu. Vanuatu, a Melanesian archipelago, provides a cultural context ideal for examining variation in explanatory coexistence due to the lack of industrialization and the relatively recent introduction of Christianity and Western education. We argue for the integration of interdisciplinary methodologies from cognitive science and anthropology to inform research on explanatory coexistence.

Intervening within and across levels: a multilevel approach to stigma and public health.

This article uses a multilevel approach to review the literature on interventions with promise to reduce social stigma and its consequences for population health. Three levels of an ecological system are discussed. The intrapersonal level describes interventions directed at individuals, to either enhance coping strategies of people who belong to stigmatized groups or change attitudes and behaviors of the non-stigmatized. The interpersonal level describes interventions that target dyadic or small group interactions. The structural level describes interventions directed at the social-political environment, such as laws and policies. These intervention levels are related and they reciprocally affect one another. In this article we review the literature within each level. We suggest that interventions at any level have the potential to affect other levels of an ecological system through a process of mutually reinforcing reciprocal processes. We discuss research priorities, in particular longitudinal research that incorporates multiple outcomes across a system.