The Psychology of Rituals: An Integrative Review and Process-Based Framework

Compulsive rituals in Obsessive-Compulsive Disorder - A qualitative exploration of thoughts, feelings and behavioral patterns

BACKGROUND AND OBJECTIVES

Rituals are common among healthy individuals and across cultures and often serve adaptive purposes. In individuals with obsessive-compulsive disorder (OCD), rituals become compulsive, time-consuming and distressing, and may lead to functional impairment. Previous research has examined the functions and characteristics of compulsive rituals, but there is paucity of in-depth, first-person reports about this topic.

METHOD

We used a qualitative approach to explore thoughts, feelings, and behavioral patterns that characterize OCD rituals. Ten individuals with OCD participated in a semi-structured interview that focused on their most prominent compulsive ritual. The interviews were subjected to a thematic analysis.

RESULTS

Eight themes emerged from the analysis and were organized in two main categories: Micro Level perspective, comprising triggers, attention, emotional changes, and stopping criteria; and Macro Level perspective, comprising feelings and perceptions, change over time, motives, and inhibitors. The findings shed light on the role of fixed rules and feelings of "completeness" in OCD rituals, the nature of emotional and attentional characteristics during rituals performance, and the evolution of compulsive rituals over time.

LIMITATIONS

This study used a qualitative approach based on a small number of participants, which limits the generalizability of the findings.

CONCLUSION

Our results, if replicated, may have clinical implications. The reported patterns of anxiety reduction during ritual performance may contribute to the fine-tuning of CBT for OCD. The findings concerning the nature of attention during ritual performance and the development of rituals over time may be important for understanding the mechanisms that maintain compulsive rituals.

Impact of liminality and rituals on professional identity formation in physician training

PURPOSE

The transition from medical student to practicing physician affects the complex processes of professional identity formation and professionalism, which have a lasting effect on the physician's career development. This study explored two different transitional processes of medical students in Taiwan, the associated rituals during this transitional period (the 'liminal phase') and their effect on the formation of professional identity.

METHOD

Using snowball sampling, we recruited 13 medical students from two training systems: six from the traditional postgraduate year programme and seven from the accelerated postgraduate year (A-PGY) programme. Semi-structured interviews were thematically analysed to identify significant themes that encapsulated trainees' experiences. A consistent and mutually confirmed discussion ensured the identification of robust recurring themes.

RESULTS

A comparative analysis of the two training modalities provided critical insights into the relative impact of the training dynamics. The A-PGY cohort, subjected to an altered 'incorporation' ritual, encountered an influx of unexpected symbolic social power, complicating their transformation within the liminal phase. Without a defined internship like in the PGY system, A-PGY trainees exhibited confusion and inconsistencies in professional identity formation marked by conflicting internal and external perceptions. This ambiguity affected their clinical training, social integration and overall development of professionalism. The absence of a structured, sequential liminal phase increased conflict and diminished motivation, culminating in an incomplete self-crafting journey for A-PGY trainees.

CONCLUSIONS

This study highlights the impact of the well-sequenced implementation of rituals in liminality on professional identity formation. A good transition training programme for medical students should compass sequential rituals in the liminal phase, including clear starting and ending points, supervision by seniors, guided reflection and plenty of opportunities for observation and imitation in context. Optimal training and pivotal elements in a medical training system warrant delicate design and further research when developing and changing the structure of the training programme.

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.

Emotional contagion in a collective ritual

Collective gatherings are often associated with the alignment of psychophysiological states between members of a crowd. While the process of emotional contagion has been studied extensively in dyads as well as at the population level, our understanding of its operation and dynamics as they unfold in real time in real-world group contexts remains limited. Employing a naturalistic design, we investigated emotional contagion in a public religious ritual by examining the relationship between interpersonal distance and autonomic arousal. We found that proximity in space was associated with heightened affective synchrony between participants in the context of the emotionally laden ritual (a Hindu procession) compared with an unstructured walk along the same route performed by the same group. Our findings contribute to the understanding of collective emotions and their underlying psychophysiological mechanisms, emphasizing the role of cultural practices in shaping collective emotional experiences.

Alienation in the Teaching Hospital: How Physician Non-Greeting Behaviour Impacts Medical Students' Learning and Professional Identity Formation

Introduction

Clinical workplaces offer unrivalled learning opportunities if students get pedagogic and affective support that enables them to confidently participate and learn from clinical activities. If physicians do not greet new students, the learners are deprived of signals of social respect and inclusion. This study explored how physicians' non-greeting behaviour may impact medical students' participation, learning, and professional identity formation in clinical placements.

Methods

We analysed 16 senior Norwegian medical students' accounts of non-greeting behaviours among their physician supervisors in a reflexive thematic analysis of focus group interview data.

Results

The main themes were: A) Descriptions of non-greeting. Not being met with conduct signalling rapport, such as eye contact, saying hello, using names, or introducing students at the workplace, was perceived as non-greeting, and occurred across clinical learning contexts. B) Effects on workplace integration. Non-greeting was experienced as a rejection that hurt students' social confidence, created distance from the physician group, and could cause avoidance of certain workplace activities or specific medical specialties. C) Impact on learning. Non-greeting triggered avoidance and passivity, reluctance to ask questions or seek help or feedback, and doubts about their suitability for a medical career.

Conclusion

Medical students' accounts of being ignored or treated with disdain by physician superiors upon entering the workplace suggest that unintended depersonalising behaviour is ingrained in medical culture. Interaction rituals like brief eye contact, a nod, a "hello", or use of the student's name, can provide essential affective support that helps medical students thrive and learn in the clinic.

Nostalgia, Ritual Engagement, and Meaning in Life

Rituals are pervasive and beneficial. Little is known, however, about causes or antecedents of ritual engagement. We hypothesized that nostalgia-a sentimental longing for one's past-promotes ritual engagement, which in turn augments meaning in life. We tested this hypothesis in five methodologically diverse studies. In Study 1 (N = 311), nostalgia was positively associated with ritual engagement. In Study 2 (N = 188), nostalgia promoted ritual engagement, and in Study 3 (N = 296), it did so over engagement in a neutral task. In Study 4 (N = 252), nostalgia predicted later ritual engagement but not vice versa, convergent with Studies 2 and 3. Furthermore, nostalgia prospectively predicted meaning in life through specific ritualistic behaviors during a traditional festival. Finally, in Study 5 (N = 166), experimentally manipulated ritual engagement augmented meaning in life. As hypothesized, nostalgia advances ritual engagement, contributing to a meaningful life.

Nonordinary Experiences, Well-being and Mental Health: A Systematic Review of the Evidence and Recommendations for Future Research

Throughout history, people have reported nonordinary experiences (NOEs) such as feelings of oneness with the universe and hearing voices. Although these experiences form the basis of several spiritual and religious traditions, experiencing NOEs may create stress and uncertainty among those who experience such events. To provide a more systematic overview of the research linking NOEs with mental health, we present a systematic review of studies focusing on NOEs, well-being and mental health indicators. In a search of ProQuest and PsycInfo, we identified 725 references, of which 157 reported empirical data and were included in our review. Overall, the studies reviewed suggest that the relationship between NOEs and mental health is complex, varying according to a series of psychological and social factors. In particular, they suggest that appraisal processes play a fundamental role in the mental health outcomes of these experiences. However, we also highlight important methodological challenges such as the conceptual overlap between NOEs and well-being or psychopathological constructs, the conflation between experiences and appraisal processes in the assessment procedure, and the need for clearer assessment of the duration, controllability, impact on daily functioning and general context of the experiences. We provide a qualitative summary of empirical evidence and main themes of research and make recommendations for future investigation.

Leadership, mobilization of risky behaviours and accountability: The Church of Greece leaders' public talk during the COVID-19 pandemic

Social psychologists have typically examined leadership and risk-taking behaviours through a social identity lens. However, the rhetorical/ideological aspects of such processes as well as leaders' accountability management practices have not been adequately studied. We address this gap by focusing on leaders of the Church of Greece (CoG), who, at the onset of the COVID-19 pandemic, insisted that their congregation should keep receiving the Holy Communion, which typically involves the practice of spoon-sharing. We present a discursive analysis of 17 interviews with leaders of the CoG given in Greek media channels, exploring how they construct participation in the ritual. When Church leaders urged their audiences to engage in risky practices, they assumed various social identity positions (e.g. scientifically informed; civic minded), implicating competing ideological frameworks. They also managed their personal and institutional accountability for potential viral transmissions by placing responsibility for adverse effects on their followers. Implications for social psychological theory are discussed.

Autism and Religion

The disease burden of autism spectrum disorder (ASD) is a definitive public health challenge. The quality of life of children with ASD depends on how the cultural environment fits their special needs, including religious and spiritual factors. Does ASD predict low religiosity, and if not, what is the significance for clinical care? To answer this question, we reviewed the literature on the cognitive models of ASD and religious beliefs. We found that the cognitive models of ASD and religious beliefs substantially overlap, which is particularly important from a developmental psychological perspective. These models include Theory of Mind and intentionality, the "broken mirror" hypothesis, central coherence, and the intense world theory. We dispute the assumption that individuals with ASD are inherently less religious and spiritual than the neurotypical population. Religiosity is possibly expressed differently in ASD with unique spiritual experiences and beliefs ("gifted, visionary, and truth-seeker"). In some circumstances, a religious background can be helpful for both children with ASD and their caregivers. These circumstances should not be neglected, and clinicians are encouraged to consider patients' religious context, resources, and needs.

Primary states of consciousness: A review of historical and contemporary developments

Primary states of consciousness are conceived as phylogenetically older states of consciousness as compared to secondary states governed by sociocultural inhibition. The historical development of the concept in psychiatry and neurobiology is reviewed, along with its relationship to theories of consciousness. We suggest that primary states of consciousness are characterized by a temporary breakdown of self-control accompanied by a merging of action, communication, and emotion (ACE fusion), ordinarily segregated in human adults. We examine the neurobiologic basis of this model, including its relation to the phenomenon of neural dedifferentiation, the loss of modularity during altered states of consciousness, and increased corticostriatal connectivity. By shedding light on the importance of primary states of consciousness, this article provides a novel perspective on the role of consciousness as a mechanism of differentiation and control. We discuss potential differentiators underlying a gradient from primary to secondary state of consciousness, suggesting changes in thalamocortical interactions and arousal function. We also propose a set of testable, neurobiologically plausible working hypotheses to account for their distinct phenomenological and neural signatures.

Earth Systems to Anthropocene Systems: An Evolutionary, System-of-Systems, Convergence Paradigm for Interdependent Societal Challenges

Humans have made profound changes to the Earth. The resulting societal challenges of the Anthropocene (e.g., climate change and impacts, renewable energy, adaptive infrastructure, disasters, pandemics, food insecurity, and biodiversity loss) are complex and systemic, with causes, interactions, and consequences that cascade across a globally connected system of systems. In this Critical Review, we turn to our "origin story" for insight, briefly tracing the formation of the Universe and the Earth, the emergence of life, the evolution of multicellular organisms, mammals, primates, and humans, as well as the more recent societal transitions involving agriculture, urbanization, industrialization, and computerization. Focusing on the evolution of the Earth, genetic evolution, the evolution of the brain, and cultural evolution, which includes technological evolution, we identify a nested evolutionary sequence of geophysical, biophysical, sociocultural, and sociotechnical systems, emphasizing the causal mechanisms that first formed, and then transformed, Earth systems into Anthropocene systems. Describing how the Anthropocene systems coevolved, and briefly illustrating how the ensuing societal challenges became tightly integrated across multiple spatial, temporal, and organizational scales, we conclude by proposing an evolutionary, system-of-systems, convergence paradigm for the entire family of interdependent societal challenges of the Anthropocene.

Ayahuasca Ritual, Personality and Sociality: Observational Research Conducted in a Substance Use Disorder Rehabilitation Center in Uruguay

The current article presents a mixed qualitative-quantitative observational study of the effect of ayahuasca ritual on subjective experiences and personality traits on participants of a center specialized in the treatment of substance use disorder in Uruguay. When comparing the psychological traits of ayahuasca participants to a control group, quantitative results using the Zuckerman-Kuhlman-Aluja Personality Questionnaire showed statistically significant higher scores in Impulsive Sensation Seeking, Boredom Susceptibility, and Social Warmth scales. Qualitative analysis of ayahuasca experiences resulted in five main categories: emotional experiences (including social emotions such as love and empathy), corporal experiences, spiritual/transcendental experiences, personal experiences, and visions. Last, qualitative descriptions provide support for the importance of social interactions in the phenomenological manifestations of the psychedelic experience. Both quantitative and qualitative results suggest that the combination of social interactions and the pharmacological action of ayahuasca could facilitate the manifestation of social emotions during the ritual, and may contribute to the long-term increase of empathic and social aspects of personality.

The effects of ritual and self-control resources depletion on deceptive behavior: Evidence from behavioral and ERPs studies

Although researchers have indicated that individuals with depleted self-control resources have lower self-control behavior and exhibit more deceptive behaviors, recent psychological studies have shown that ritual can improve self-control and increase the likelihood that the individual makes prosocial decisions. However, little is known about whether ritual can regulate an individual's engagement in deceptive behavior when their self-control resources are depleted. This study adopted the spot-the-difference task to investigate the influences of ritual and self-control resources depletion on simple self-control behavior and deceptive behavior (Experiment 1 and Experiment 2); furthermore, relevant neural processes were explored using event-related potentials (Experiment 3). Experiment 1 showed that individuals with depleted self-control resources had lower self-control behavior and individuals performing a ritual had higher self-control behavior. Experiment 2 showed that individuals with depleted self-control resources exhibited more deceptive behaviors and individuals performing a ritual exhibited fewer deceptive behaviors; furthermore, ritual reduced deceptive behaviors in individuals with depleted self-control resources. Experiment 3 found that individuals with depleted self-control resources had larger P2 amplitudes after performing a ritual. Moreover, individuals with depleted self-control resources had larger LPP amplitudes over parietal sites after performing a ritual. These findings suggested that performing ritual may be an effective measure of inhibiting individuals with depleted self-control resources from engaging in deceptive behavior. Our findings verify the ego-depletion model and provide a new perspective for reducing deceptive behaviors in individuals with depleted self-control resources. We provide evidence that rituals could modulate deceptive behaviors in individuals with depleted self-control resources. This reveals that performing rituals may be an effective measure for inhibiting individuals with depleted self-control resources from engaging in deceptive behavior.

Temporary Self-Deprivation Can Impair Cognitive Control: Evidence From the Ramadan Fast

During Ramadan, people of Muslim faith fast by not eating or drinking between sunrise and sunset. This is likely to have physiological and psychological consequences for fasters, and societal and economic impacts on the wider population. We investigate whether, during this voluntary and temporally limited fast, reminders of food can impair the fasters' reaction time and accuracy on a non-food-related test of cognitive control. Using a repeated measures design in a sample of Ramadan fasters (N = 190), we find that when food is made salient, fasters are slower and less accurate during Ramadan compared with after Ramadan. Control participants perform similarly across time. Furthermore, during Ramadan performances vary by how recently people had their last meal. Potential mechanisms are suggested, grounded in research on resource scarcity, commitment, and thought suppression, as well as the psychology of rituals and self-regulation, and implications for people who fast for religious or health reasons are discussed.

Bridging the gap between believing and memory functions

Believing has recently been recognized as a fundamental brain function linking a person’s experience with his or her attitude, actions and predictions. In general, believing results from the integration of ambient information with emotions and can be reinforced or modulated in a probabilistic fashion by new experiences. Although these processes occur in the subliminal realm, humans can become aware of what they believe and express it verbally. We explain how believing is interwoven with memory functions in a multifaceted fashion. Linking the typically rapid and adequate reactions of a subject to what he/she believes is enabled by working memory. Perceptions are stored in episodic memory as beneficial or aversive events, while the corresponding verbal descriptions of what somebody believes are stored in semantic memory. After recall from memory of what someone believes, personally relevant information can be communicated to other people. Thus, memory is essential for maintaining what people believe.

Social identity enactment in a pandemic: Scottish Muslims' experiences of restricted access to communal spaces

The comprehensive analysis of social identity cannot simply focus on individuals' cognitive self-definition. Rather it should also theorize the social conditions that affect individuals' opportunities to act in terms of those self-definitions. We argue that the social distancing interventions associated with Covid-19 provide an opportunity to explore the significance of otherwise taken-for-granted social factors which routinely support and sustain individuals' identity enactments. Using qualitative data gathered with 20 members of the Scottish Muslim community (19 diary entries and 20 post-diary interviews), we explore their experiences of restricted access to community-relevant social spaces (e.g., mosques and prayer rooms). Our analysis shows that while these regulations could result in new opportunities for Muslims' religious identity enactments, they also impeded their abilities to act in terms of their religious identification. Addressing such impediments, we develop our understanding of the contextual factors that shape individuals' abilities to enact identity-defining norms and values.

Self-Reflection at Work: Why It Matters and How to Harness Its Potential and Avoid Its Pitfalls

It is difficult to fathom how an organization could be successful without its employees engaging in self-reflection. Gone would be its personnel's capacity to problem-solve, learn from past experiences, and engage in countless other introspective activities that are vital to success. Indeed, a large body of research highlights the positive value of reflection. Yet, as both common experience and a wealth of findings demonstrate, engaging in this introspective process while focusing on negative experiences often backfires, undermining people's health, well-being, performance, and relationships. Here we synthesize research on the benefits and costs of self-reflection in organizational contexts and discuss the role that psychological distance plays in allowing people to harness the potential of self-reflection while avoiding its common pitfalls.

The company Christmas party and employee happiness

Many companies host an annual Christmas or holiday party which, for many employees, represents a fun, meaningful, and ritualized event closely linked to the organization's culture. However, the factors that relate to employees' satisfaction or dissatisfaction with this event, as well as to their positive and negative affect associated with this event, are currently not well understood. Accordingly, the current study aimed to explore how employee characteristics (e.g., demographics, employment characteristics, attitudes), organizational characteristics (i.e., human relations, open systems, rational goal, internal process culture), and event characteristics (e.g., location, activities, heavy drinking, inappropriate behavior of supervisors or colleagues, ritual features) are related to employee happiness. Data were provided by 359 employees from various organizations in Germany, who completed an online survey at the beginning of January 2019. Results showed that a human relations culture, an external location, fun activities, informality, and symbolism predicted higher employee satisfaction with the Christmas party. In contrast, heavy drinking and formality predicted higher dissatisfaction with the Christmas party, and longer organizational tenure, a human relations culture, a speech, providing both alcoholic and non-alcoholic beverages, and symbolism predicted lower dissatisfaction. Furthermore, employee age, organizational identification, involvement in planning, a human relations and an internal process culture, a speech, providing both alcoholic and non-alcoholic beverages, heavy drinking, supervisor and coworker inappropriate behavior, formality, and symbolism were differentially associated with high- and low-arousal positive and negative affect. These findings suggest several directions for future research on company parties and have practical implications for organizations and party planning committees.

Community practices as coping mechanisms for mental health in Kashmir

With a steady rise in mental health issues such as depression, anxiety, and post-traumatic stress disorder (PTSD) in Kashmir, the need to address mental health in this region becomes important. This paper reports on traditional and current community mental health coping mechanisms among residents in Kashmir. Six focus group discussions (FGD) were facilitated with key informants. Data were analyzed via a thematic analytic approach. Community coping mechanisms reported include social spaces and shared chore spaces, cultural practices, shrines and religious places, faithealers. These findings demonstrate community strengths that can leverage to build additional coping strategies and resilience among people.

Effects of predictable behavioral patterns on anxiety dynamics

People face stressors that are beyond their control and that maladaptively perpetuate anxiety. In these contexts, rituals emerge as a natural coping strategy helping decrease excessive anxiety. However, mechanisms facilitating these purported effects have rarely been studied. We hypothesized that repetitive and rigid ritual sequences help the human cognitive-behavioral system to return to low-entropy states and assuage anxiety. This study reports a pre-registered test of this hypothesis using a Czech student sample (n = 268). Participants were exposed to an anxiety induction and then randomly assigned to perform one of three actions: ritualized, control, and neutral (no-activity). We assessed the effects of this manipulation on cognitive and physiological anxiety, finding that ritualized action positively affected anxiety decrease, but this decrease was only slightly larger than in the other two conditions. Nevertheless, the between-condition differences in the reduction of physiological anxiety were well-estimated in participants more susceptible to anxiety induction.

How Chanting Relates to Cognitive Function, Altered States and Quality of Life

Chanting is practiced in many religious and secular traditions and involves rhythmic vocalization or mental repetition of a sound or phrase. This study examined how chanting relates to cognitive function, altered states, and quality of life across a wide range of traditions. A global survey was used to assess experiences during chanting including flow states, mystical experiences, mindfulness, and mind wandering. Further, attributes of chanting were assessed to determine their association with altered states and cognitive benefits, and whether psychological correlates of chanting are associated with quality of life. Responses were analyzed from 456 English speaking participants who regularly chant across 32 countries and various chanting traditions. Results revealed that different aspects of chanting were associated with distinctive experiential outcomes. Stronger intentionality (devotion, intention, sound) and higher chanting engagement (experience, practice duration, regularity) were associated with altered states and cognitive benefits. Participants whose main practice was call and response chanting reported higher scores of mystical experiences. Participants whose main practice was repetitive prayer reported lower mind wandering. Lastly, intentionality and engagement were associated with quality of life indirectly through altered states and cognitive benefits. This research sheds new light on the phenomenology and psychological consequences of chanting across a range of practices and traditions.

Overcoming epistemic injustices in the biomedical study of ayahuasca: Towards ethical and sustainable regulation

After decades of biomedical research on ayahuasca's molecular compounds and their physiological effects, recent clinical trials show evidence of therapeutic potential for depression. However, indigenous peoples have been using ayahuasca therapeutically for a very long time, and thus we question the epistemic authority attributed to scientific studies, proposing that epistemic injustices were committed with practical, cultural, social, and legal consequences. We question epistemic authority based on the double-blind design, the molecularization discourse, and contextual issues about safety. We propose a new approach to foster epistemically fair research, outlining how to enforce indigenous rights, considering the Brazilian, Peruvian, and Colombian cases. Indigenous peoples have the right to maintain, control, protect, and develop their biocultural heritage, traditional knowledge, and cultural expressions, including traditional medicine practices. New regulations about ayahuasca must respect the free, prior, and informed consent of indigenous peoples according to the International Labor Organization Indigenous and Tribal Peoples Convention no. 169. The declaration of the ayahuasca complex as a national cultural heritage may prevent patenting from third parties, fostering the development of traditional medicine. When involving isolated compounds derived from traditional knowledge, benefit-sharing agreements are mandatory according to the United Nations' Convention on Biological Diversity. Considering the extremely high demand to treat millions of depressed patients, the medicalization of ayahuasca without adequate regulation respectful of indigenous rights can be detrimental to indigenous peoples and their management of local environments, potentially harming the sustainability of the plants and of the Amazon itself, which is approaching its dieback tipping point.

Future Directions on BIPOC Youth Mental Health: The Importance of Cultural Rituals in the COVID-19 Pandemic

Culture plays an important role in the development of mental health, especially during childhood and adolescence. However, less is known about how participation in cultural rituals is related to the wellbeing of youth who are Black, Indigenous, and People of Color (BIPOC), and part of the Global Majority. This is crucial amid the COVID-19 pandemic, a global event that has disproportionally affected BIPOC youth and disrupted participation in rituals. The goal of this paper is to promote advances in clinical child and adolescent psychology focused on rituals. We begin by defining culture and rituals and examining their role on development. We illustrate these issues with the Lunar New Year in China, Maya rituals in México, Ramadan in Turkey, and Black graduations and Latinx funerals in the United States. We discuss how the pandemic has affected participation in these rituals and their potential impact on BIPOC children and adolescents' mental health. We propose future directions and recommendations for research.

Exploring intergenerational differences in the virtue of appreciation at the workplace

Purpose

The present study aims to explore the intergenerational differences in the virtue of appreciation. The construct of appreciation takes a broadened perspective with six dimensions of “have” focus, awe, ritual, present moment, loss/adversity and interpersonal appreciation. Four different generations are studied – baby boomers (above 55 years), pre-millennial or Generation X (41–55 years), millennial or Generation Y (23–39 years) and post-millennial or Generation Z (below 23 years).

Design/methodology/approach

The collected data is analyzed in two stages. First, the adaptability of the scale is examined using exploratory factor analysis, confirmatory factor analysis, reliability and validity estimates. And in the second stage, the variations in appreciation scores are explored using ANOVA and post hoc analysis.

Findings

The results reveal statistically significant intergenerational differences among four subscales of appreciation, i.e. “have” focus, awe, present moment and loss/adversity. Only one subscale of appreciation, i.e. ritual, does not vary significantly across respondents of different generations. Also, younger generations have lesser scores on subscales of appreciation than older generations. Thus, it seems that older generations are generally more appreciative than younger generations.

Originality/value

The present study, to the best of the authors’ knowledge, could be the first research that examines the variation among generations for the experience of broader construct of appreciation within the Indian context.

How Positive and Negative Emotions Promote Ritualistic Consumption Through Different Mechanisms

Ritualistic consumption refers to integrating ritual elements into the process of product design and usage. By conducting three studies, we find that ritualistic consumption can offer new and interesting experiences and help consumers gain a sense of control. Both positive and negative emotions can promote ritualistic consumption tendencies. However, their underlying psychological mechanisms are different. Specifically, positive emotion can arouse consumers’ desire for interesting experience and thus promotes their preference for ritualistic consumption, while negative emotion can arouse consumers’ need for control and thus promote their preference for ritualistic consumption. Our research results offer a theoretical contribution and practical inspiration for emotional marketing.

Pretensive Shared Reality: From Childhood Pretense to Adult Imaginative Play

Imaginative pretend play is often thought of as the domain of young children, yet adults regularly engage in elaborated, fantastical, social-mediated pretend play. We describe imaginative play in adults via the term “pretensive shared reality;” Shared Pretensive Reality describes the ability of a group of individuals to employ a range of higher-order cognitive functions to explicitly and implicitly share representations of a bounded fictional reality in predictable and coherent ways, such that this constructed reality may be explored and invented/embellished with shared intentionality in an ad hoc manner. Pretensive Shared Reality facilitates multiple individual and social outcomes, including generating personal and group-level enjoyment or mirth, the creation or maintenance of social groups, or the safe exploration of individual self-concepts (such as alternative expression of a players sexual or gender identity). Importantly, Pretensive Shared Reality (both within the specific context of table-top role-playing games, and other instances) are primarily co-operative and co-creative. We draw on multiple examples, and focus on Table-Top Role Playing games (TTRPG) – and specifically, the most popular and enduring table-top role-playing games, Dungeons & Dragons (D&D) – as a primary example of such play. Our conception of “pretensive shared reality” links the widespread existence and forms of adult imaginative play to childhood pretense, places it within a developmental and evolutionary context, and argues that pretensive shared realities – which underpin many forms of imaginative culture – are an important topic of study unto themselves, and may be utilized to provide methodological insight into a variety of psychological domains.

Impact of Routines and Rituals on Burden of Treatment, Patient Training, Cognitive Load, and Anxiety in Self-Injected Biologic Therapy

BACKGROUND

Self-injection of biologics is a mainstay of chronic disease treatment, yet the process of self-injection often causes persistent apprehension and anxiety, distinct from needle phobia. While literature alludes to the role that routines and rituals play in self-injection, there is no comprehensive study on the routines and rituals self-injectors employ, nor of the process by which they are discovered and ingrained.

METHODS

We conducted a mixed-method, observational pilot ethnography study of 27 patients with plaque psoriasis, psoriatic arthritis, or ankylosing spondylitis with and without prior biologic self-injection experience. Patients submitted self-made videos, photos, and projective exercises of an actual biologic self-injection and completed validated instruments to assess burden of treatment. Videos and photos containing routine and ritual elements were thematically categorized based on functional and emotional benefit, and analyzed for differences based on current biologic, dosing frequency, time on current biologic, and burden of treatment measures.

RESULTS

During patients' initial at-home injections, training gaps became apparent, leading to a process of experimentation aimed at reducing pain/anxiety, increasing confidence, and building a consistent injection process. Routines were present in 27/27 (100%) patients and anchored the time, place, and process for injection, and incorporated approved use steps for the injection device. Ritual elements served as emotional coping strategies for patients and were present in 21/27 (77.8%) of patients.

CONCLUSION

Our findings suggest that providing patients device training using adult learning principles, teaching routines and rituals concurrently, and providing at-home opportunities for practice with a device trainer may be useful strategies to reduce anxiety, avoid unnecessary experimentation, and improve adherence to injection therapy. While further studies are needed to generalize our findings, we posit that routine and ritual elements can be incorporated into existing patient-clinician interactions or novel digital interventions through mobile medical applications, smart training devices, and connected injection ecosystems.

Elements of Neuroanthropology

Neuroanthropology is the integration of neuroscience into anthropology and aims to understand “brains in the wild.” This interdisciplinary field examines patterns of human variation in field settings and provides empirical research that complements work done in clinical and laboratory settings. Neuroanthropology often uses ethnography in combination with theories and methods from cognitive science as a way to capture how culture, mind, and brain interact. This article describes nine elements that outline how to do neuroanthropology research: (1) integrating biology and culture through neuroscience and biocultural anthropology; (2) extending focus of anthropology on what people say and do to include what people process; (3) sizing culture appropriately, from broad patterns of culture to culture in small-scale settings; (4) understanding patterns of cultural variation, in particular how culture produces patterns of shared variation; (5) considering individuals in interaction with culture, with levels of analysis that can go from biology to social structures; (6) focusing on interactive elements that bring together biological and cultural processes; (7) conceptual triangulation, which draws on anthropology, psychology, and neuroscience in conjunction with field, clinic, and laboratory; (8) critical complementarity as a way to integrate the strengths of critical scholarship with interdisciplinary work; and (9) using methodological triangulation as a way to advance interdisciplinary research. These elements are illustrated through three case studies: research on US combat veterans and how they use Brazilian Jiu Jitsu as a way to manage the transition to becoming civilians, work on human-raptor interactions to understand how and why these interactions can prove beneficial for human handlers, and adapting cue reactivity research on addiction to a field-based approach to understand how people interact with cues in naturalistic settings.

Analysing stereotypical food consumption behaviours: ‘This way up?’ Is there really a ‘right’ way to eat a biscuit?

Many of the mundane foods that we eat on an everyday basis are consumed in a manner that may be considered stereotypical, conventional, habitual or, on occasion, even a playful ritual. There are a number of reasons for such behaviours, and the potential benefits for the consumer are discussed in the case of vertically asymmetrical foods where the upper and lower surfaces differ. Maximizing the eye appeal of the food product, maximizing the multisensory flavour experience and the ubiquitous benefits of ritual to the enjoyment of consumption experiences are all put forward as possible explanations for such behaviours in this opinion piece. Ultimately, however, the paucity of empirical evidence concerning the influence of the manner of eating such ubiquitous foods (right way-up or upside-down) on the multisensory tasting experience is highlighted. This is a seemingly important lacuna in the food science literature, given the multiple competing explanations concerning how such experiences might be affected, if at all, that suggest themselves. Looking to the future, it would clearly be of great interest, given the growing global obesity crisis, to understand whether it might be possible to increase sensory enjoyment and/or satiety by the better/optimized design of foods and/or food consumption behaviours.

Ritualization increases the perceived efficacy of instrumental actions

Across all cultures, people frequently engage in ritualized (non-instrumental) behaviors. How do those causally opaque actions affect perceptions of causal efficacy? Using real-life stimuli extracted from NCAA basketball games, we asked fans, players of the game, and subjects naive to the game to predict the outcome of free throw attempts. We found that the performance of personal pre-shot rituals increased the perception of shot efficacy irrespective of subjects' level of knowledge of and involvement in the game. Those effects became stronger when the score was less favorable for the shooter's team. Our findings suggest that even in non-religious contexts, people make intuitive judgements about ritual efficacy, and that those judgements are sensitive to ecological factors. The implications of those biases extend beyond sports, to various domains of public action, such as religion, courtrooms, college life, and political events.

Convolutional Neural Network-Based Human Movement Recognition Algorithm in Sports Analysis

In order to analyse the sports psychology of athletes and to identify the psychology of athletes in their movements, a human action recognition (HAR) algorithm has been designed in this study. First, a HAR model is established based on the convolutional neural network (CNN) to classify the current action state by analysing the action information of a task in the collected videos. Secondly, the psychology of basketball players displaying fake actions during the offensive and defensive process is investigated by combining with related sports psychological theories. Then, the psychology of athletes is also analysed through the collected videos, so as to predict the next response action of the athletes. Experimental results show that the combination of grayscale and red-green-blue (RGB) images can reduce the image loss and effectively improve the recognition accuracy of the model. The optimised convolutional three-dimensional network (C3D) HAR model designed in this study has a recognition accuracy of 80% with an image loss of 5.6. Besides, the time complexity is reduced by 33%. Therefore, the proposed optimised C3D can recognise effectively human actions, and the results of this study can provide a reference for the investigation of the image recognition of human action in sports.

Assessing Vocal Chanting as an Online Psychosocial Intervention

The ancient practice of chanting typically takes place within a community as a part of a live ceremony or ritual. Research suggests that chanting leads to improved mood, reduced stress, and increased wellbeing. During the global pandemic, many chanting practices were moved online in order to adhere to social distancing recommendations. However, it is unclear whether the benefits of live chanting occur when practiced in an online format. The present study assessed the effects of a 10-min online chanting session on stress, mood, and connectedness, carried out either in a group or individually. The study employed a 2 (chanting vs. control) × 2 (group vs. individual) between-subjects design. Participants (N = 117) were pseudo-randomly allocated across the four conditions. Before and after participation, individuals completed the Spielberg’s State Trait Anxiety Inventory, the Positive and Negative Affect Schedule, the Social Connectedness Scale and Aron’s Inclusion of Self in Other Scale. Online chanting led to a significant reduction in stress and an increase in positive affect when compared to the online control task. Participants who took part in group chanting also felt more connected to members of their chanting group than participants in the control group. However, feelings of general connectedness to all people remained similar across conditions. The investigation provides evidence that online chanting may be a useful psychosocial intervention, whether practiced individually or in a group.

Alterations in Religious Rituals Due to COVID-19 Could Be Related to Intragroup Negativity: A Case of Changes in Receiving Holy Communion in the Roman Catholic Community in Poland

The COVID-19 pandemic has affected various domains of everyday life, including important religious rituals. In the Roman Catholic Church in Poland, the reception of Holy Communion was substantially altered. The suggestion of the Polish Episcopal Conference and diocesan bishops was to receive Holy Communion on the hand during the pandemic, while receiving on the tongue had been the default form before the pandemic. The present studies investigated whether alterations in the form of receiving Holy Communion during the pandemic resulted in intragroup negativity. A total of 376 Polish Roman Catholics participated in two online studies. The most ambivalent emotions toward their religious community were experienced by the followers who recognized reception of Holy Communion on the hand only. Intergroup bias occurred within the “hand only” and the “mouth only” groups and consisted in out-group favoritism (within the “hand only”) and out-group derogation (“mouth only”) in their perception of religious orientation. Intergroup empathy bias occurred in the “hand only” and “spiritual reception” groups, which reported less empathy toward those of the out-group (“mouth only”) infected with SARS-CoV-2. The highest legitimacy of the Church authority was agreed upon by the supporters of both forms of receiving Holy Communion.

Stillbirth - transitions and rituals when birth brings death: Data from a danish national cohort seen through an anthropological lens

BACKGROUND

Many parents bereaved of a stillborn baby spend time with the child. In this time frame, different acts with the child in focus may occur. Some parents invite others to see the child too. Parents who suffer the loss of a newborn are vulnerable, and understanding acts and practices surrounding the dead newborn is important knowledge for caretakers.

AIMS

This article aims to enlighten the amount of time Danish parents spend with their stillborn in hospital settings that encourage this practice. Furthermore, it aims to transcend the mere quantitative numbers through a theoretical approach that frames the analysis and discussion of possible layers of meaning imbedded in time spent with a dead newborn.

STUDY DESIGN

Data from a Danish cohort of bereaved parents were collected using web-based questionnaires. These numbers were successively interpreted through an anthropological lens within the perspective of transition and ritualisation. Knowledge from existing empirical literature was also fused.

RESULTS FROM THE COHORT

Danish parents spend hours or days with their stillborn child. They feel supported in this by healthcare professionals. Mainly close relatives join the parents while admitted to the hospital to see the stillborn child, followed by other family members and friends.

CONCLUSION

Danish parents engage to a very high degree in contact with their dead baby. The analysis points out that 'Time' and 'Others' are needed to create a socially comprehensible status for parents and child when birth brings death. In liminal space during the transition, healthcare professionals act as ritual experts, supporting parents and their relatives to ascribe social status to the dead body of the child through ritualised acts. Instead of only thinking of this period as 'memory-making', we suggest regarding it as a time of ontological clarification as well.

Adaptive coping during protracted political conflict, war and military blockade in Gaza

Identifying culturally-relevant concepts and coping mechanisms can help protect civilian wellbeing. This study explores how seven professional Palestinian university graduates in the Gaza Strip (occupied Palestinian territories) cope with war, military occupation, military blockade and the challenges of living in a conflict-affected area. Participants were interviewed to determine whether culturally specific modes of coping were used. Thematic analysis was applied. The use of resistance and more specifically sumud, ¹ being steadfast and persevering, were identified alongside the motivation to persevere and other adaptive responses to living conditions. Coping strategies identified in this study include adapting, problem-solving, accepting reality, exercising patience, utilising social support, and faith in God (iman) and religion. The implications of this study and the relevance of the findings to mental health and disaster relief are considered.

Psychological Predictors of COVID-19 Prevention Behavior in Hungarian Women Across Different Generations

BACKGROUND

Age related differences were found in prevention behavior, showing that older individuals tend to be the most proactive. The aim of the study was the identification of psychological predictors on COVID-19 prevention behavior in women, across four generations. In addition, the predictive role of the psychological variables was explored through the lens of negative and positive information processing perspective on total and domain-specific COVID-19 prevention behavior.

METHODS

A cross-sectional research was conducted. The sample included 834 Hungarian speaking women. The assessed variables were: COVID-19 knowledge, risk perception, COVID-19 health anxiety, negative automatic thoughts, psychological flexibility, and four domains of COVID-19 prevention behavior (social distancing, general hygiene, information seeking, health behavior). A three-level hierarchical linear regression analysis was conducted to investigate the predictors of preventive behavior in each generation.

RESULTS

A diversity across generations was found. In case of baby boomer generation, the final model explained 32.4% of the variance for total prevention behavior [F(14,215) = 8.847, p < 0.001], and only perceived risk made a significant contribution. For Gen X the final model accounted for 21.1% of variance of total prevention behavior [F(14,341) = 7.788, p < 0.001], marital status, perceived risk, COVID-19 health anxiety, and negative automatic thoughts made significant contributions. In case of Gen Y the final model accounted for 6.2% of variance on total prevention behavior [F(14,147) = 1.761, p = 0.05], only perceived risk had a contribution to the final model. For Gen Z the final model accounted for 23.4% of variance on total preventive behavior [F(13,71) = 2.979, p = 0.002], and only psychological flexibility made a contribution to the model. The results on the distinct domains of COVID-19 prevention behavior emphasized details in the dissimilarity among generations.

CONCLUSION

The role of generational identity on COVID-19 prevention behavior is relevant. The coexistence of negative and positive information processing may have its beneficial role in certain areas of prevention.

Rhythmic Chanting and Mystical States across Traditions

Chanting is a form of rhythmic, repetitive vocalization practiced in a wide range of cultures. It is used in spiritual practice to strengthen community, heal illness, and overcome psychological and emotional difficulties. In many traditions, chanting is used to induce mystical states, an altered state of consciousness characterised by a profound sense of peace. Despite the global prevalence of chanting, its psychological effects are poorly understood. This investigation examined the psychological and contextual factors associated with mystical states during chanting. Data were analyzed from 464 participants across 33 countries who regularly engaged in chanting. Results showed that 60% of participants experienced mystical states during chanting. Absorption, altruism, and religiosity were higher among people who reported mystical states while chanting compared to those who did not report mystical states. There was no difference in mystical experience scores between vocal, silent, group or individual chanting and no difference in the prevalence of mystical states across chanting traditions. However, an analysis of subscales suggested that mystical experiences were especially characterised by positive mood and feelings of ineffability. The research sheds new light on factors that impact upon chanting experiences. A framework for understanding mystical states during chanting is proposed.

The Effects of Synchrony on Group Moral Hypocrisy

Humans have evolved various social behaviors such as interpersonal motor synchrony (i.e., matching movements in time), play and sport or religious ritual that bolster group cohesion and facilitate cooperation. While important for small communities, the face-to-face nature of such technologies makes them infeasible in large-scale societies where risky cooperation between anonymous individuals must be enforced through moral judgment and, ultimately, altruistic punishment. However, the unbiased applicability of group norms is often jeopardized by moral hypocrisy, i.e., the application of moral norms in favor of closer subgroup members such as key socioeconomic partners and kin. We investigated whether social behaviors that facilitate close ties between people also promote moral hypocrisy that may hamper large-scale group functioning. We recruited 129 student subjects that either interacted with a confederate in the high synchrony or low synchrony conditions or performed movements alone. Subsequently, participants judged a moral transgression committed by the confederate toward another anonymous student. The results showed that highly synchronized participants judged the confederate’s transgression less harshly than the participants in the other two conditions and that this effect was mediated by the perception of group unity with the confederate. We argue that for synchrony to amplify group identity in large-scale societies, it needs to be properly integrated with morally compelling group symbols that accentuate the group’s overarching identity (such as in religious worship or military parade). Without such contextualization, synchrony may create bonded subgroups that amplify local preferences rather than impartial and wide application of moral norms.

Electroencephalographic Correlates of Obsessive-Compulsive Disorder

This chapter reviews EEG research in Obsessive-Compulsive Disorder (OCD), focusing on Event-Related Potentials (ERPs) such as the Contingent Negative Variation, N2, Error-Related Negativity, the feedback Error-Related Negativity and the Readiness Potential and their neural bases. The functional significance, utility and correlation of these ERPs with OCD symptoms will be discussed, alongside novel theories for integrating the research findings. I will consider hypotheses including goal-directed behaviour, overreliance on habits, dissociations between action and knowledge, and excessive intolerance of uncertainty in the context of EEG studies, thus providing a comprehensive framework of the electroencephalographic literature concerning OCD.

Collective Effervescence, Self-Transcendence, and Gender Differences in Social Well-Being During 8 March Demonstrations

8 March (8M), now known as International Women's Day, is a day for feminist claims where demonstrations are organized in over 150 countries, with the participation of millions of women all around the world. These demonstrations can be viewed as collective rituals and thus focus attention on the processes that facilitate different psychosocial effects. This work aims to explore the mechanisms (i.e., behavioral and attentional synchrony, perceived emotional synchrony, and positive and transcendent emotions) involved in participation in the demonstrations of 8 March 2020, collective and ritualized feminist actions, and their correlates associated with personal well-being (i.e., affective well-being and beliefs of personal growth) and collective well-being (i.e., social integration variables: situated identity, solidarity and fusion), collective efficacy and collective growth, and behavioral intention to support the fight for women's rights. To this end, a cross-cultural study was conducted with the participation of 2,854 people (age 18-79; M = 30.55; SD = 11.66) from countries in Latin America (Mexico, Chile, Argentina, Brazil, Peru, Colombia, and Ecuador) and Europe (Spain and Portugal), with a retrospective correlational cross-sectional design and a convenience sample. Participants were divided between demonstration participants (n = 1,271; 94.0% female) and non-demonstrators or followers who monitored participants through the media and social networks (n = 1,583; 75.87% female). Compared with non-demonstrators and with males, female and non-binary gender respondents had greater scores in mechanisms and criterion variables. Further random-effects model meta-analyses revealed that the perceived emotional synchrony was consistently associated with more proximal mechanisms, as well as with criterion variables. Finally, sequential moderation analyses showed that proposed mechanisms successfully mediated the effects of participation on every criterion variable. These results indicate that participation in 8M marches and demonstrations can be analyzed through the literature on collective rituals. As such, collective participation implies positive outcomes both individually and collectively, which are further reinforced through key psychological mechanisms, in line with a Durkheimian approach to collective rituals.

The Effects of the 2016 Copa América Centenario Victory on Social Trust, Self-Transcendent Aspirations and Evaluated Subjective Well-Being: The Role of Identity With the National Team and Collective Pride in Major Sport Events

Following a neo-Durkheimian perspective, major sporting events such as the World Cup or the America's Cup differ from other collective rituals because they promote interest throughout the nation due to their massiveness and international character. In order to increase the scientific knowledge related to these type of rituals, the aim of this study was to observe the effects that the Chilean victory in the 2016 Copa América Centenario had on social variables such as trust, self-transcendent aspirations, and evaluated subjective well-being (SWB) of both fans and non-fans. In addition, two longitudinal structural equation models (SEMs) were performed to estimate the effect of identity with the national team before the final match on evaluated SWB, trust, and self-transcendent aspirations post-final. A total of 648 Chilean participants (mean age = 38.58; SD = 10.96) answered the questionnaire before the final match. Out of these, 409 completed our measures after the final. The results show that fans presented higher scores in many of the studied variables before and after the final compared to non-fans. Identification with the national team (before the final) prospectively and significantly predicted pride in the national team and pride in the country (after the final). In addition, these two forms of collective pride mediated the relationship between identification with the national team (before the final) and evaluated SWB (after the final). The results are discussed emphasizing the importance of these kinds of specific massive rituals and their effects.

A sacred commitment: How rituals promote group survival

Religious groups have survived for thousands of years despite drastic changes in society. One reason for their successful survival is the proliferation of group rituals (i.e. meaningful sequences of actions characterized by rigidity, formality, and repetition). We propose that rituals enhance religious group survival not only by signaling external commitment but also by fostering internal commitment toward the group in three ways: (1) enhancing belief in the group's values ('committed cognition'), (2) increasing the desire to maintain membership in the group ('committed affect'), and (3) increasing contributions to the welfare of the group ('committed behavior'). We conclude with a call for new empirical research on how participating in rituals can enhance internal commitment toward one's group (116/120).

Blocking mu-opioid receptors inhibits social bonding in rituals

Religious rituals are universal human practices that play a seminal role in community bonding. In two experiments, we tested the role of mu-opioids as the active factor fostering social bonding. We used a mu-opioid blocker (naltrexone) in two double-blind studies of rituals from different religious traditions. We found the same effect across both studies, with naltrexone leading to significantly lower social bonding compared with placebo. These studies suggest that mu-opioids play a significant role in experiences of social bonding within ritual contexts.

Proximate and ultimate causes of ritual behavior

Ritual behaviour, intended as a specific, repetitive and rigid form of action flow, appears both in social and non-social environmental contexts, representing an ubiquitous phenomenon in animal life including human individuals and cultures. The purpose of this contribution is to investigate an evolutionary continuum in proximate and ultimate causes of ritual behavior. A phylogenetic homology in proximal mechanisms can be found, based on the repetition of genetically programmed and/or epigenetically acquired action patterns of behavior. As far as its adaptive significance, ethological comparative studies show that the tendency to ritualization is driven by the unpredictability of social or ecological environmental stimuli. In this perspective, rituals may have a "homeostatic" function over unpredictable environments, as further highlighted by psychopathological compulsions. In humans, a circular loop may have occurred among ritual practices and symbolic activity to deal with a novel culturally-mediated world. However, we suggest that the compulsion to action patterns repetition, typical of all rituals, has a genetically inborn motor foundation, thus precognitive and pre-symbolic. Rooted in such phylogenetically conserved motor structure (proximate causes), the evolution of cognitive and symbolic capacities have generated the complexity of human rituals, though maintaining the original adaptive function (ultimate causes) to cope with unpredictable environments.