Gambling and religion: Histories of concord and conflict

Religiosity, Financial Risk Taking, and Reward Processing: An Experimental Study

The present study investigated the extent to which financial risk-taking (FRT) perspectives and religiosity influenced an individual's performance on financial decision-making tasks under risk and/or uncertainty. It further investigated the potential to measure this interaction using electro-encephalogram (EEG) assessments through reward-related event-related potentials (P3 and FRN). EEG data were collected from 37 participants undergoing four decision-making tasks comprising the Balloon Analogue Risk Task (BART), Iowa Gambling Test (IGT), Mixed-Gamble Loss-Aversion Task (MGLAT), and MGLA-Success Task (MGLAST). The present study found that BART performance may be affected by an interaction of FRT perspectives and religiosity. The physiological effects of task feedback were also distinguished between religious and non-religious individuals objectively with EEG data. Overall, while religiosity and FRT may not significantly influence IGT and MGLA performance, and interact with BART in a complex way, physiological reaction towards feedback after BART performance appears to be strongly affected by religiosity and FRT perspectives.

How Does Religiosity Influence Gambling? A Cross-Cultural Study Between Portuguese and English Youth

Research has shown that religion can play a protective role in diverse risky behaviors among young people. However, very little is known about the effect of religion in gambling, especially among young problem gamblers. A strong moral belief regarding gambling may prevent adolescents and young adults engaging in gambling and developing problems. Nevertheless, some evidence suggests that religion might have an influence on gambling cognitive distortions (i.e., some religious beliefs might influence the conceptions of chance and luck, which may contribute to an increase in gambling participation). The present study examined the different effects that religion can have on gambling behavior, in two different cultural contexts (i.e., Portugal and England), characterized by different religious affiliations. A sample (n = 725) comprising Portuguese (n = 312) and English (n = 413) adolescents and young adults completed an online survey. The findings indicated that Portuguese youth were more religious than their English counterparts. Moreover, religiosity was associated with lower gambling engagement among participants in both samples. Mediation analyses also showed that the cognitive distortion of illusion of control mediated the relationship between religiosity and problem gambling among the Portuguese participants, and the interpretative bias was a significant mediator in the English sample. The study's findings suggest that religion can have a protective role on gambling behaviors. However, further research is needed to explore the interactive role of religion and cognitive distortions.

Predicting Intention to Play Random and Skill-based Electronic Gambling Machines Using the Theory of Reasoned Action

Hybrid gambling machines (HGMs) are a new gambling activity that combine the skill element of traditional video games with the random pay-out schedule of electronic gaming machines (e.g., slots). Developed to increase gambling by younger generations that favor video games, there is currently no empirical evidence regarding consumer views of HGMs to guide policy-decision making related to this new gambling activity. We use the theory of reasoned action (TRA) to investigate factors that motivate intentions to play these machines in two studies: (1) among 43 casino patrons and (2) among 184 US online participants residing in states where HGMs were available. Both samples completed surveys after exposure to actual or explanations of HGMs and slots. Analyses supported the prediction that positive attitudes towards HGMs and positively perceived subjective norms would predict intention to play HGMs and slots. The results suggest that the TRA is a useful framework for explaining intentions to gamble on traditional slot machines and new HGMs. The absence of research on HGMs makes these studies an important and necessary contribution to the empirical literature on machine gambling. Understanding individuals' intentions to engage with HGMs is important to guide development of harm-minimisation practices and evaluate impact of policy changes.

Placing your faith on the betting floor: Religiosity predicts disordered gambling via gambling fallacies

Background and aims We examined the potential role religious beliefs may play in disordered gambling. Specifically, we tested the idea that religiosity primes people to place their faith in good fortune or a higher power. In the context of gambling, however, this may lead to gambling fallacies (e.g., erroneous beliefs that one has control over a random outcome). People who are high in religiosity may be more at risk of developing gambling fallacies, as they may believe that a higher power can influence a game of chance. Thus, this research investigated the relationship between religiosity and gambling problems and whether gambling fallacies mediated this relationship. Methods In Study 1, we recruited an online sample from Amazon's Mechanical Turk to complete measures that assessed the central constructs (religiosity, disordered gambling, and gambling fallacies). In Study 2, we conducted a secondary analysis of a large data set of representative adults (N = 4,121) from a Canadian province, which contained measures that assessed the constructs of interest. Results In Study 1, religiosity significantly predicted gambling problem. Conversely, there was no direct relationship between religiosity and gambling in Study 2. Importantly, a significant indirect effect of religiosity on disordered gambling severity through gambling fallacies was found in both studies, thus establishing mediation. The results remained the same when controlling for age, gender, ethnicity, and socioeconomic status for both studies. Discussion and conclusion These findings suggest religiosity and its propensity to be associated with gambling fallacies, which should be considered in the progression (and possibly treatment) of gambling.

RELIGIOUS IDENTITY AND ECONOMIC BEHAVIOR

We find using laboratory experiments that primes that make religion salient cause subjects to identify more with their religion and affect their economic choices. The effect on choices varies by religion. For example, priming causes Protestants to increase contributions to public goods, whereas Catholics decrease contributions to public goods, expect others to contribute less to public goods, and become less risk averse. A simple model implies that priming effects reveal the sign of the marginal impact of religious norms on preferences. We find no evidence of religious priming effects on disutility of work effort, discount rates, or dictator game generosity.

Veiled EGM Jackpots: The Effects of Hidden and Mystery Jackpots on Gambling Intensity

Understanding the impact of EGM Jackpots on gambling intensity may allow targeted strategies to be implemented that facilitate harm minimisation by acting to reduce losses of gamblers who play frequently, while maintaining the enjoyment and excitement of potential jackpots. The current study investigated the influences of Hidden and Mystery Jackpots on EGM gambling intensity. In a Hidden Jackpot, the prize value is not shown to the player, although the existence of a jackpot prize is advertised. In a Mystery Jackpot, the jackpot triggering state of the machine is unknown to players. One hundred and seven volunteers (males = 49, females = 58) played a laptop-simulated EGM with a starting $20 real-money stake and a chance to win a Jackpot ($500). Participants played for either a Hidden or Known Jackpot Value, with either a Mystery or Known winning symbol combination in a crossed design. Lastly, a control condition with no jackpot was included. Gambling intensity (speed of bets, persistence) was greater when the Jackpot value was unknown, especially when a winning-symbol combination suggested that a win was possible. While there is no evidence in the present investigation to suggest that Hidden or Mystery jackpots contribute to greater player enjoyment, there is some evidence to suggest a marginal positive contribution of hidden jackpots to risky playing behaviour.

Explaining trends in addictive behaviour policy--the role of policy coherence

This article analyses addictive behaviour policy regimes - focusing on illegal drugs and gambling - in 19 countries over a period of 50 years. It compares how these countries have combined rules on the consumption and possession of cannabis and on the participation in sports betting with sanctions for violations of these rules. While theories of policy convergence can explain dominant trends in the way the combination of these policy instruments have changed, they cannot account for all of the empirical variation observed. Turning to Portugal, a case which deviates in both illegal drug and gambling policy from the expected trend, we show that explanations of policy change improve substantially when taking the concept of policy coherence into account. Specifically, we argue that changes of the policy status quo are facilitated when policy entrepreneurs succeed in shaping a perception of policy incoherence. In turn, when relevant actors are able to maintain a perception of policy coherence, the policy status quo is stabilized.

Morals, medicine, metaphors, and the history of the disease model of problem gambling

Over the past 200 years, society has come to accept the idea that addictions such as alcoholism and pathological gambling (PG) are a type of disease that is chronic, progressive, and somewhat mysterious in terms of etiology. This conception has been most strongly associated with organizations such as Alcoholics Anonymous and Gamblers Anonymous. The chronic disease model alleviated stigma and encouraged many to seek help, but has been challenged by some experts. Confusing the issue is that the public health model, often presented as the main alternative to the disease model, is rooted in epidemiology and clearly a disease model itself. In this paper, we trace the history of ideas about PG as a disease and examine some of the assumptions and metaphors that underlie these models. In the final section, we examine what aspects of addiction in general, and PG in particular, are either revealed or hidden by these models.