Material insecurity predicts greater commitment to moralistic and less commitment to local deities: a cross-cultural investigation

Supplemental data for this article can be accessed at https://doi.org/10.1080/2153599X.2021.2006287.Copyright © 2022 The Author(s). The existential security hypothesis predicts that in the absence of more successful secular institutions, people will be attracted to religion when they are materially insecure. Most assessments, however, employ data sampled at a state-level with a focus on world religions. Using individual-level data collected in societies of varied community sizes with diverse religious traditions including animism, shamanism, polytheism, and monotheism, we conducted a systematic cross-cultural test (N = 1820; 14 societies) of the relationship between material insecurity (indexed by food insecurity) and religious commitment (indexed by both beliefs and practices). Moreover, we examined the relationship between material security and individuals’ commitment to two types of deities (moralistic and local), thus providing the first simultaneous test of the existential security hypothesis across co-existing traditions. Our results indicate that while material insecurity is associated with greater commitment to moralistic deities, it predicts less commitment to local deity traditions

Increased Mortality Exposure within the Family Rather than Individual Mortality Experiences Triggers Faster Life-History Strategies in Historic Human Populations

Life History Theory predicts that extrinsic mortality risk is one of the most important factors shaping (human) life histories. Evidence from contemporary populations suggests that individuals confronted with high mortality environments show characteristic traits of fast life-history strategies: they marry and reproduce earlier, have shorter birth intervals and invest less in their offspring. However, little is known of the impact of mortality experiences on the speed of life histories in historical human populations with generally higher mortality risk, and on male life histories in particular. Furthermore, it remains unknown whether individual-level mortality experiences within the family have a greater effect on life-history decisions or family membership explains life-history variation. In a comparative approach using event history analyses, we study the impact of family versus individual-level effects of mortality exposure on two central life-history parameters, ages at first marriage and first birth, in three historical human populations (Germany, Finland, Canada). Mortality experience is measured as the confrontation with sibling deaths within the natal family up to an individual's age of 15. Results show that the speed of life histories is not adjusted according to individual-level mortality experiences but is due to family-level effects. The general finding of lower ages at marriage/reproduction after exposure to higher mortality in the family holds for both females and males. This study provides evidence for the importance of the family environment for reproductive timing while individual-level mortality experiences seem to play only a minor role in reproductive life history decisions in humans

The Genomic Distribution and Function of Histone Variant HTZ-1 during C. elegans Embryogenesis

In all eukaryotes, histone variants are incorporated into a subset of nucleosomes to create functionally specialized regions of chromatin. One such variant, H2A.Z, replaces histone H2A and is required for development and viability in all animals tested to date. However, the function of H2A.Z in development remains unclear. Here, we use ChIP-chip, genetic mutation, RNAi, and immunofluorescence microscopy to interrogate the function of H2A.Z (HTZ-1) during embryogenesis in Caenorhabditis elegans, a key model of metazoan development. We find that HTZ-1 is expressed in every cell of the developing embryo and is essential for normal development. The sites of HTZ-1 incorporation during embryogenesis reveal a genome wrought by developmental processes. HTZ-1 is incorporated upstream of 23% of C. elegans genes. While these genes tend to be required for development and occupied by RNA polymerase II, HTZ-1 incorporation does not specify a stereotypic transcription program. The data also provide evidence for unexpectedly widespread independent regulation of genes within operons during development; in 37% of operons, HTZ-1 is incorporated upstream of internally encoded genes. Fewer sites of HTZ-1 incorporation occur on the X chromosome relative to autosomes, which our data suggest is due to a paucity of developmentally important genes on X, rather than a direct function for HTZ-1 in dosage compensation. Our experiments indicate that HTZ-1 functions in establishing or maintaining an essential chromatin state at promoters regulated dynamically during C. elegans embryogenesis

Special cases : moons, rings, comets, trojans

Non-planetary bodies provide valuable insight into our current under- standing of planetary formation and evolution. Although these objects are challeng- ing to detect and characterize, the potential information to be drawn from them has motivated various searches through a number of techniques. Here, we briefly review the current status in the search of moons, rings, comets, and trojans in exoplanet systems and suggest what future discoveries may occur in the near future.Comment: Invited review (status August 2017

The religiosity gender gap in 14 diverse societies

Scholars of religion have long sought to explain the persistent finding that women tend to report greater religiosity than men. However, the size of this “gender gap” may depend on the measure of religiosity employed, the religious tradition being sampled, and socio-demographic factors. Here, we conduct a systematic cross-cultural investigation into the prevalence of, and explanations for, the religiosity gender gap in 2,002 individuals from 14 diverse societies. While variation exists across societies, women in general indicate greater mental commitment (i.e., thinking and worrying more about) to their community’s moralistic god, more frequent participation in rituals for their community’s moralistic god, and more frequent prayer. While we find that the gender gap extends beyond the Christian world, no such difference was seen in religious commitment towards more local gods, to which men tend to show greater commitment. Tentative support is provided for explanations relating gender differences in religiosity to lower formal education and greater mentalizing among women, however an explanation for greater religious commitment to local gods among men remains elusive. Nevertheless, our data suggest that the moralizing gods of some contemporary world religions, unlike local deities and traditions, have evolved in ways that make them more appealing to women

Moralizing gods, impartiality and religious parochialism across 15 societies

The data set used for the current analyses together with protocols, hypotheses, and R code can be found at the Open Science Framework (https://osf.io/epkbw/).© 2019 The Author(s). xThe emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to such mechanisms being constrained to the religious ingroup, possibly at the expense of religious outgroups. To test these hypotheses, we administered two behavioural experiments and a set of interviews to a sample of 2228 participants from 15 diverse populations. These populations included foragers, pastoralists, horticulturalists, and wage labourers, practicing Buddhism, Christianity, and Hinduism, but also forms of animism and ancestor worship. Using the Random Allocation Game (RAG) and the Dictator Game (DG) in which individuals allocated money between themselves, local and geographically distant co-religionists, and religious outgroups, we found that higher ratings of gods as monitoring and punishing predicted decreased local favouritism (RAGs) and increased resource-sharing with distant co-religionists (DGs). The effects of punishing and monitoring gods on outgroup allocations revealed between-site variability, suggesting that in the absence of intergroup hostility, moralizing gods may be implicated in cooperative behaviour toward outgroups. These results provide support for the hypothesis that beliefs in monitoring and punitive gods help expand the circle of sustainable social interaction, and open questions about the treatment of religious outgroups.John Templeton Foundation; Cultural Evolution of Religion Research Consortium (CERC); Social Sciences and Humanities Research Council of Canad