Preschool children's learning proclivities: When the ritual stance trumps the instrumental stance

Children's distinct drive to reproduce costly rituals

Costly rituals are ubiquitous and adaptive. Yet, little is known about how children develop to acquire them. The current study examined children's imitation of costly rituals. Ninety-three 4-6 year olds (47 girls, 45% Oceanians, tested in 2022) were shown how to place tokens into a tube to earn stickers, using either a ritualistic or non-ritualistic costly action sequence. Children shown the ritualistic actions imitated faithfully at the expense of gaining stickers; conversely, those shown the non-ritualistic actions ignored them and obtained maximum reward. This highlights how preschool children are adept at and motivated to learn rituals, despite significant material cost. This study provides insights into the early development of cultural learning and the adaptive value of rituals in group cognition.

Imitation fidelity increases with age in boys, but not in girls: An intriguing finding in a cohort of children aged 3 to 6 years

Imitation that entails faithful reproduction of demonstrated behavior by reenacting a sequence of actions accurately is a fast and efficient way to acquire new skills as well as to conform to social norms. Previous studies reported that both culture and gender might impinge on young children's fidelity of imitation. We analyzed the imitative behavior of 87 children whose ages ranged from 3 to 6 years. An instrumental task was administered that offered partial (opaque apparatus) or total (transparent apparatus) information about causal connection between the demonstrated actions and their effect in achieving a desired reward. Imitative fidelity (imitating the actions that were demonstrated by an adult model yet were unnecessary for achieving the instrumental goal) increased as a function of age in boys, whereas no differences were found in girls. This lack of increase in girls can be ascribed to their displaying higher degrees of imitation fidelity at an earlier age.

Differences in the Social Motivations and Emotions of Humans and Other Great Apes

Humans share with other mammals and primates many social motivations and emotions, but they are also much more cooperative than even their closest primate relatives. Here I review recent comparative experiments and analyses that illustrate humans' species-typical social motivations and emotions for cooperation in comparison with those of other great apes. These may be classified most generally as (i) 'you > me' (e.g., prosocial sympathy, informative and pedagogical motives in communication); (ii) 'you = me' (e.g., feelings of mutual respect, fairness, resentment); (iii) 'we > me' (e.g., feelings of obligation and guilt); and (iv) 'WE (in the group) > me' (e.g., in-group loyalty and conformity to norms, shame, and many in-group biases). The existence of these species-typical and species-universal motivations and emotions provides compelling evidence for the importance of cooperative activities in the human species.

The effects of model age and familiarity on children's reproduction of ritual behaviour

Rituals are fundamental social acts that structure relationships and enable the filtering of important cognitive attributes (e.g. working memory and inhibitory control) that make humans what they are today. This study investigated the influence of model age and familiarity on the reproduction of ritual behaviour in five-year-old children. Through an exploration of these factors, this study sheds light on the cognitive mechanisms children use to comprehend and replicate rituals. Ninety-eight five-year-old children were divided into two groups: an experimental group, which observed an adult or child model, either familiar or unfamiliar to them, demonstrating eight ritual acts; and a control group, which received no video demonstration. The results revealed that children who observed an adult reproduced more ritual acts than those who observed a child, and children who observed unfamiliar models reproduced ritual acts more frequently than those who observed familiar ones. Additionally, when exposed to unfamiliar models, children's reproductive fidelity was higher. These findings suggest that children have the ability to address new adaptation challenges by participating in rituals at an early age and that they generate suitable solutions depending on the model's characteristics. This provides evidence for the adaptive bias in children's cultural learning from a ritual perspective.

The ontogeny of selective social learning: Young children flexibly adopt majority- or payoff-based biases depending on task uncertainty

Humans have adapted well to diverse environments in part because of their ability to efficiently acquire information from their social environment. However, we still know very little as to how young children acquire cultural knowledge and in particular the circumstances under which children prioritize social learning over asocial learning. In this study, we asked whether children will selectively adopt either a majority-biased or payoff-biased social learning strategy in the presence or absence of asocial learning. The 3- to 5-year-olds (N = 117) were first shown a video in which four other children took turns in retrieving a capsule housing a reward from one of two boxes. Three of the children (the "majority") retrieved a capsule from the same box, and a single individual (the "minority") retrieved a capsule from the alternative box. Across four conditions, we manipulated both the value of the rewards available in each box (equal or unequal payoff) and whether children had knowledge of the payoff before making their own selection. Results show that children adopted a majority-biased learning strategy when they were unaware of the value of the rewards available but adopted a payoff-biased strategy when the payoff was known to be unequal. We conclude that children are strategic social learners who integrate both social and asocial learning to maximize personal gain.

Watch me, watch you: ritual participation increases in-group displays and out-group monitoring in children

Collective rituals serve social functions for the groups that perform them, including identifying group members and signalling group commitment. A novel social group paradigm was used in an afterschool programme (N = 60 4-11-year-olds) to test the influence of participating in a ritual task on in-group displays and out-group monitoring over repeated exposures to the group. The results demonstrate that ritual participation increases in-group displays (i.e. time spent displaying materials to in-group members) and out-group monitoring (i.e. time spent looking at out-group members) compared with a control task across three time points. This study provides evidence for the processes by which rituals may influence children's behaviours towards in- and out-group members and discusses implications for understanding the development of ritual cognition and behaviour. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'.

Ritual morphospace revisited: the form, function and factor structure of ritual practice

Human rituals exhibit bewildering diversity, from the Mauritian Kavadi to Catholic communion. Is this diversity infinitely plastic or are there some general dimensions along which ritual features vary? We analyse two cross-cultural datasets: one drawn from the anthropological record and another novel contemporary dataset, to examine whether a consistent underlying set of latent dimensions in ritual structure and experiences can be detected. First, we conduct a factor analysis on 651 rituals from 74 cultural groups, in which 102 binary variables are coded. We find a reliable set of dimensions emerged, which provide potential candidates for foundational elements of ritual form. Notably, we find that the expression of features associated with dysphoric and euphoric experiences in rituals appears to be largely orthogonal. Second, we follow-up with a pre-registered factor analysis examining contemporary ritual experiences of 779 individuals from Japan, India and the US. We find supporting evidence that ritual experiences are clustered in relatively orthogonal euphoric, dysphoric, frequency and cognitive dimensions. Our findings suggest that there are important regularities in the diversity of ritual expression and experience observed across both time and culture. We discuss the implications of these findings for cognitive theories of ritual and cultural evolution.

This article is part of the theme issue ‘Ritual renaissance: new insights into the most human of behaviours'.

An experimental examination of object-directed ritualized action in children across two cultures

Ritualized actions are common in daily life, and prevalent across cultures. Adults have been shown, under experimental conditions, to treat objects subjected to ritualized action as special and different relative to objects subjected to non-ritualized action. Similarly, children as young as 4, are sensitive to ritualized actions–frequently reproducing such actions at high fidelity. The current cross-cultural experiment attempts to extend existing findings among two culturally distinct groups of children with regard to object-directed rituals. We predicted that children’s preference for a reward would be influenced by ritualized action (but not non-ritualized action). Over two trials we presented children in Australia (N = 93; mean age = 6.03 years, SD = 2.07 years) and Vanuatu (N = 109; mean age = 6.13 years, SD = 1.96 years) with two identical rewards, which was either subjected to ritualized action or non-ritualized action. Contrary to previous findings among adults, ritualized action did not influence children’s preference for a reward. We frame the current results in the context of socially relevant group rituals, and discuss the implications for both wider theory and methods. We conclude with a call for pre-registered replications.

The early social significance of shared ritual actions

Many rituals are socially stipulated such that engaging in a group's rituals can fundamentally signal membership in that group. Here, we asked whether infants infer information about people's social affiliation based on whether those people perform the same ritualistic action versus different actions. We presented 16-month-old infants with two people who used the same object to achieve the same goal: turning on a light. In a first study, the actions that the actors used to turn on the light had key properties of ritual: they were not causally necessary to reach the overall goal, and there were no features of the situation that required doing the particular actions. We varied whether the two actors performed the same action or performed different actions to turn on the light. Infants expected people who used the same ritualistic action to be more likely to affiliate than people who used different actions. A second study indicated that these results were not due to perceptual similarity: when the differences in the actors' actions were not marked by properties of ritual, but were instead due to situational constraints, infants expected the actors to affiliate. Thus, infants understand the social significance of people engaging in common, potentially ritualistic actions, and expect these actions to provide information about third-party social relationships.

Contrasting Social and Cognitive Accounts on Overimitation: The Role of Causal Transparency and Prior Experiences

Three experiments (N = 100) examine the influence of causal information on overimitation. In Experiment 1, a transparent reward location reveals that the reward is unaffected by nonfunctional actions. When 5-year-olds observe an inefficient and subsequently an efficient strategy to retrieve a reward, they show overimitation in both phases-even though the reward is visible. In Experiment 2, children observe first the efficient then the inefficient strategy. The latter is always demonstrated communicatively, whereas the efficient strategy is presented communicatively (2a) or noncommunicatively (2b). Regardless of whether the efficient strategy is emphasized through communication or not, most children do not switch from the efficient to the inefficient strategy. Depending on the situation, children base their behavior on social motivations or causal information.