An evolutionary theory of moral injury with insight from Turkana warriors

Clinicians in Western, Educated, Industrialized, Rich, and Democratic (WEIRD) societies are rethinking whether Post-traumatic Stress Disorder (PTSD) is caused solely by exposure to life-threatening experiences, or also by moral injury—witnessing or participating in acts that violate moral beliefs. However, while there are evolutionary hypotheses explaining PTSD as a response to physical danger, the evolutionary roots of moral injury lack an explanation. We posit that a subset of symptoms of combat-related PTSD is associated with moral injury and that these symptoms evolved in tandem with human's norm-psychology. We can examine this hypothesis by comparing societies with different moral beliefs about warfare, norm enforcement mechanisms, and spheres of moral concern. To illustrate the utility of this framework, we describe combat trauma, war norms, and norm enforcement among Turkana pastoralist warriors in Kenya who participate in highly lethal raids of neighboring ethnic groups. We previously showed that depressive PTSD symptoms in Turkana warriors are more strongly associated with experiencing moral violations in combat, and that Turkana warriors with comparably high overall PTSD symptom-severity experience lower rates of depressive symptoms than US combat veterans. Here we detail aspects of Turkana warfare, moral beliefs, and post-battle rituals that differ from WEIRD societies, and that may ameliorate the symptoms of moral injury in Turkana warriors. Our findings highlight how further studies of combat trauma outside of WEIRD militaries can help evaluate this theory and illustrate the importance of cross-cultural research for identifying the evolutionary roots of combat stress and best practices for prevention and recovery.     

Comparing the adoption of protective behaviors: The framing effects of national culture and hazard onset type

On the basis of framing effect and protective action decision model, this study examines the differences in people's response to diverse hazard onset types (sudden or gradual) under different cultural frameworks (China and the United States) and the framing effects of culture and hazard onset type on people's perception and behavioral response. The data are derived from three questionnaire surveys on people's behavioral response to H7N9 and smog emergency in China and H1N1 in the United States. Results indicate that people with different cultures and diverse contexts of hazard onset type present substantial differences in risk perception, protective action perception, stakeholder perception, and behavioral expectations. Furthermore, culture and hazard onset type exert significant framing effects on people's three types of perception, reliance on official information sources, and intention to adopt protective actions. This research empirically verifies the existence of framing effect in culture and decision scenarios, thereby helping in developing different emergency communication strategies.     

Foundations of morality in Iran

Most moral psychology research has been conducted in Western, Educated, Industrialized, Rich, and Democratic (WEIRD) societies. As such, moral judgment, as a psychological phenomenon, might be known to researchers only by its WEIRD manifestations. Here, we start with evaluating Moral Foundations Theory (MFT) using the Moral Foundations Questionnaire, and follow up by building a bottom-up model of moral values, in Iran, a non-WEIRD, Muslim-majority, understudied cultural setting. In six studies (N = 1945) we examine the structural validity of the Persian translation of the Moral Foundations Questionnaire, compare moral foundations between Iran and the US, conduct qualitative interviews regarding moral values, expand the nomological network of “Qeirat” as a culture-specific set of moral values, and investigate the pragmatic validity of “Qeirat” in Iranian culture. Our findings suggest an additional moral foundation in Iran, above and beyond the five foundations identified by MFT. Specifically, qualitative studies highlighted the role of “Qeirat” values in Iranian culture, which are comprised of guarding and protectiveness of female kin, romantic partners, broader family, and country. Significant cultural differences in moral values are argued in this work to follow from the psychological systems that, when brought to interact with particular socio-ecological environments, produce different moral structures. This evolutionarily-informed, cross-cultural, mixed-methods research sheds light on moral concerns and their cultural, demographic, and individual-difference correlates in Iran.     

Some Problems in People's Cognitive Awareness of one Another under Conditions of Modern Production

Psychology studies people's cognitive awareness of one another as a multilevel reflexive process of social psychological interaction among people. The essential features of this interaction are determined by the ensemble of people's relations in their work and in their social and political activity. Study of people's direct and indirect reflection in each other's minds in a production setting is one of the most important scientific and specifically psychological preconditions for improving the management and organization of modern production. As the subject matter of social psychology, the laws of people's cognitive awareness of one another and of themselves are an organic part of processes of group formation; they mediate all forms of practical and emotional communication in a production brigade, and they are regularly manifested in both the group-related and individually oriented mental states of workers and the dynamic patterns displayed by their moods. Cognitive awareness of others, of course, also exerts an influence on the effectiveness of work.     

Equity or equality? Moral judgments follow the money

Previous research emphasizes people''s dispositions as a source of differences in moral views. We investigate another source of moral disagreement, self-interest. In three experiments, participants played a simple economic game in which one player divides money with a partner according to the principle of equality (same payoffs) or the principle of equity (payoffs proportional to effort expended). We find, first, that people''s moral judgment of an allocation rule depends on their role in the game. People not only prefer the rule that most benefits them but also judge it to be more fair and moral. Second, we find that participants'' views about equality and equity change in a matter of minutes as they learn where their interests lie. Finally, we find limits to self-interest: when the justification for equity is removed, participants no longer show strategic advocacy of the unequal division. We discuss implications for understanding moral debate and disagreement.     

Journey from Wilderness: Facing Dilemmas of Wild Animal Exhibits

Wild animal trade, including capture and transport of animals from faraway lands to European and American markets for public exhibition, became a well-established business by the nineteenth century. Journey by animals to the destination in rudimentary conditions caused high mortality. This is an area in history that receives scant attention today. Also, husbandry technology in zoos was in dire need of improvement in earlier years. It is easy for us to condemn the work of yesteryear by using today's prism, an act called “Presentism”. Instead, we should review the deed of our predecessors in historical perspective; judging them by today's moral standard will not get us anywhere. In early day America, traveling menageries first introduced the public to captive wild animals before zoos developed as civic institutions in increasingly urban societies. During the era, the division of circuses, menageries and zoos often blurred. This essay attempts to present a holistic review of wild animal exhibition operations including traveling menageries, circuses and zoos, focusing on selected topics from the eighteenth century through the middle of the last century. Today, even with tremendous contributions having been made, zoos still face considerable challenges in terms of wildlife conservation.     

Implicit Racial Attitudes Influence Perceived Emotional Intensity on Other-Race Faces

An ability to accurately perceive and evaluate out-group members'' emotions plays a critical role in intergroup interactions. Here we showed that Chinese participants'' implicit attitudes toward White people bias their perception and judgment of emotional intensity of White people''s facial expressions such as anger, fear and sadness. We found that Chinese participants held pro-Chinese/anti-White implicit biases that were assessed in an evaluative implicit association test (IAT). Moreover, their implicit biases positively predicted the perceived intensity of White people''s angry, fearful and sad facial expressions but not for happy expressions. This study demonstrates that implicit racial attitudes can influence perception and judgment of a range of emotional expressions. Implications for intergroup interactions were discussed.     

Moral parochialism and contextual contingency across seven societies

Human moral judgement may have evolved to maximize the individual''s welfare given parochial culturally constructed moral systems. If so, then moral condemnation should be more severe when transgressions are recent and local, and should be sensitive to the pronouncements of authority figures (who are often arbiters of moral norms), as the fitness pay-offs of moral disapproval will primarily derive from the ramifications of condemning actions that occur within the immediate social arena. Correspondingly, moral transgressions should be viewed as less objectionable if they occur in other places or times, or if local authorities deem them acceptable. These predictions contrast markedly with those derived from prevailing non-evolutionary perspectives on moral judgement. Both classes of theories predict purportedly species-typical patterns, yet to our knowledge, no study to date has investigated moral judgement across a diverse set of societies, including a range of small-scale communities that differ substantially from large highly urbanized nations. We tested these predictions in five small-scale societies and two large-scale societies, finding substantial evidence of moral parochialism and contextual contingency in adults'' moral judgements. Results reveal an overarching pattern in which moral condemnation reflects a concern with immediate local considerations, a pattern consistent with a variety of evolutionary accounts of moral judgement.     

Impartial Institutions,Pathogen Stress and the Expanding Social Network

Anthropologists have documented substantial cross-society variation in people’s willingness to treat strangers with impartial, universal norms versus favoring members of their local community. Researchers have proposed several adaptive accounts for these differences. One variant of the pathogen stress hypothesis predicts that people will be more likely to favor local in-group members when they are under greater infectious disease threat. The material security hypothesis instead proposes that institutions that permit people to meet their basic needs through impartial interactions with strangers reinforce a tendency toward impartiality, whereas people lacking such institutions must rely on local community members to meet their basic needs. Some studies have examined these hypotheses using self-reported preferences, but not with behavioral measures. We conducted behavioral experiments in eight diverse societies that measure individuals’ willingness to favor in-group members by ignoring an impartial rule. Consistent with the material security hypothesis, members of societies enjoying better-quality government services and food security show a stronger preference for following an impartial rule over investing in their local in-group. Our data show no support for the pathogen stress hypothesis as applied to favoring in-groups and instead suggest that favoring in-group members more closely reflects a general adaptive fit with social institutions that have arisen in each society.     

Patient waiting: care as a gift and debt in the Thai healthcare system

Drawing on fieldwork in Chiang Mai during 2010 and 2012, I examine poor Thais’ and Shan migrants’ experiences of receiving healthcare from a public hospital, and, in parallel, care from the state. While universal health coverage has become a way in which the state finds legitimacy in people's lives through giving care, being a recipient of state aid is implicated in the emotive domain of waiting. By focusing on how people feel and think of a gift and debt of care, I suggest that flows of affects that loom large in social interactions within the public hospital denote not only poor people's subordinate position but also their effort to achieve a sense of mutuality and moral autonomy. This study contributes to a broader understanding of experiences of paternalism, inequality, and dependence by illuminating people's agentive submission into relations of care.     

Constructions of race: symbolic ethnic capital and the performance of youth identity in multicultural Australia

The relationship between ethnicity and cultural and social capital has been taken up by several scholars in terms of questions of disadvantage. This paper considers the performance of race and ethnicity as positive capital among a group of Sudanese young people with refugee backgrounds in Brisbane, Australia. Based on ethnographic fieldwork, I demonstrate young people's adaptation of cultural associations in their hybridized and essentialized self-representations. In particular, I explore my informants’ use of hip hop music and style as resources in performance. Much of young people's engagement with capital in performance enables their relatively overt and self-conscious process of clarifying who they are in relationship to one another, often with particular reference to race and ethnicity. Their engagement with globally relevant mediums is indicative of young people's agency in defining their own lives in the context of the political and moral framework of Australian multiculturalism.     

Weather Effects on the Patterns of People's Everyday Activities: A Study Using GPS Traces of Mobile Phone Users

This study explores the effects that the weather has on people''s everyday activity patterns. Temperature, rainfall, and wind speed were used as weather parameters. People''s daily activity patterns were inferred, such as place visited, the time this took place, the duration of the visit, based on the GPS location traces of their mobile phones overlaid upon Yellow Pages information. Our analysis of 31,855 mobile phone users allowed us to infer that people were more likely to stay longer at eateries or food outlets, and (to a lesser degree) at retail or shopping areas when the weather is very cold or when conditions are calm (non-windy). When compared to people''s regular activity patterns, certain weather conditions affected people''s movements and activities noticeably at different times of the day. On cold days, people''s activities were found to be more diverse especially after 10AM, showing greatest variations between 2PM and 6PM. A similar trend is observed between 10AM and midnight on rainy days, with people''s activities found to be most diverse on days with heaviest rainfalls or on days when the wind speed was stronger than 4 km/h, especially between 10AM–1AM. Finally, we observed that different geographical areas of a large metropolis were impacted differently by the weather. Using data of urban infrastructure to characterize areas, we found strong correlations between weather conditions upon people''s accessibility to trains. This study sheds new light on the influence of weather conditions on human behavior, in particular the choice of daily activities and how mobile phone data can be used to investigate the influence of environmental factors on urban dynamics.     

Gaining Perspective on What We've Lost: The Reliability of Encoded Anecdotes in Historical Ecology

Historical data are essential in fisheries management and conservation, especially for species that suffered significant population declines prior to ecological data collection. Within the field of historical marine ecology, studies have relied on anecdotal evidence, such as written accounts by explorers and interviews of different generations of resource users, to demonstrate the former abundance of certain species and the extent of their ranges. Yet, do we all agree on how these anecdotes are interpreted? This study examines the way that different people interpret anecdotes extracted from historical narratives. We outsource a survey to 50 randomly selected people using Amazon Mechanical Turk (www.mturk.com) and ask them to ‘code’ historical anecdotes based on their perceived abundance of species. We perform intercoder reliability tests to show that people''s perceptions of historical anecdotes are generally consistent. The results speak to the reliability of using people''s perceptions to acquire quantitative data, and provide novel insights into the use of anecdotal evidence to inform historical ecology.     

Effects of an insect‐mediated mental healthcare program for mentally disordered children

Insects are the most diverse groups of animals on the planet, representing more than one‐half of all known living organisms, and are found in nearly every environment. Recently, the importance of insects as food sources or as pets has increased in many countries, including Korea. In addition, several insects have been shown to exert a strong influence on people's emotions. Our insect‐mediated mental healthcare program is designed to help meet the physical, behavioral and developmental needs of people with mental disorders. Children with mental disorders, the experimental group, were provided with an insect‐mediated mental healthcare program for a total of eight sessions, one session per week, at 1–2 h per session, accompanied by a pre‐test and post‐test. The overall, gender, education level, and mental disease profiles of the participants in this study were balanced. Our results indicated that children who participated in the insect‐mediated healthcare program group once showed significant improvement in their emotional health and insect awareness. Additionally, paired education level's t‐tests showed that the outcomes of the participants in treatment group were significantly improved (α < 0.05). However, participants' satisfaction with their school life (middle school) was not influenced. These results suggest that insects positively influence children's emotional health through an insect‐mediated healthcare program. Further research on the basis of this study is expected to help children with emotional therapy in other areas.     

A psychogeriatric survey of old people's homes.

An assessment of mental impairment and behavioral disabilities in 289 residents in six old people''s homes indicated that 50.6% were probably demented and 54% needed considerable help in daily living, 74% were taking prescribed medication, and 11% were taking four or more prescribed drugs. There was a wide variation between homes in those rated as behaviourally disabled, and in the amount of medication prescribed. A follow-up of 60 mentally impaired residents showed few remediable psychiatric disorders or psychotoxic drug effects. A community psychiatric nurse working with the psychogeriatric team would provide a useful support service to old people''s homes, particularly where there is a high proportion of disturbed residents and where the staff lack nursing experience.     

Regional variation in pathogen prevalence predicts endorsement of group-focused moral concerns

According to Moral Foundations Theory, people endorse “individualizing” foundations (Harm/care, Fairness/reciprocity) or “binding” foundations (Ingroup/loyalty, Authority/respect, Purity/sanctity) to varying degrees. As societies with higher pathogen prevalence have been found to exhibit more pronounced antipathogen psychological tendencies and cultural practices (e.g., conformity, collectivism), we hypothesized that pathogen prevalence may predict endorsement of the binding moral foundations, which may also serve to minimize pathogen transmission. We examined associations between historical and contemporary pathogen prevalence and endorsement of the moral foundations via multilevel analyses. Country-level analyses showed that even when controlling for gross domestic product per capita, historical (but not contemporary) pathogen prevalence significantly predicted endorsement of the binding foundations, but not individualizing foundations. Multilevel analyses showed that this pattern held even when controlling for individual-level variation in political orientation, gender, education, and age. These results highlight the utility of a functional–evolutionary approach to understanding patterns of morals across societies and individuals.     

Change,Resistance, Accommodation and Engagement in Indigenous Contexts: A Comparative (Canada–Australia) Perspective

In Australia as in Canada, Indigenous contemporary realities can be approached as locally constituted responses to colonial history and to state policies and agendas. This paper compares the ways two Indigenous groups, former hunters and gatherers, have, since their ‘forced’ settlement, reproduced and transformed their identities and their worlds. The comparison is based on two selected topics: the politics of identity and identification; and local responses to the policies of self-determination/self-management. Considering both Indigenous kin-based socialities and their ontological differences provides clues to a better understanding of Indigenous people's complex practices of resistance and accommodation to, and engagement with, state agendas and the values of modernity and settler society. The two Indigenous groups selected are the Kukatja, an Aboriginal group in Australia's Western Desert, and the Atikamekw, an Indian Nation of north-central Quebec.     

European Settlement and the Making and Unmaking of Aboriginal Identities

This paper explores variation and change in Aboriginal people's connections to places, and place‐related identity, as a function of their differential historical relationship to a town. Among Aboriginal people who have lived for some decades in camps around Katherine, Northern Territory, descendants of those who appear to have the most clearly discernable long‐term relationship with the area in the vicinity of the town do not relate to places, nor conceptualise them, in stereotypically ‘traditional’ terms. Their relationships to town and nearby places tend to be of an ideologically unelaborated, homely sort. Kinds of territorial relationships their antecedents can be shown to have had to the area have undergone dissolution. The paper seeks to develop discussion of such variation and the historical and sociological processes involved. The Katherine case brings the social and historical significance of ‘towns’ as sites of Aboriginal/non‐Aboriginal interrelationship into focus, and also requires a critical view of notions of ‘group’ that have tended to dominate recent public process and understanding in Australia.     

What is the matter with transcendence? On the place of religion in the new anthropology of ethics★

A focus on ordinary or everyday ethics has become perhaps the dominant concern in the rapidly developing anthropology of ethics. In this article, I argue that this focus tends to marginalize the study of the ways in which religion contributes to people's moral lives. After defining religion and transcendence in terms that make them less uncongenial to the study of ethics than many proponents of ordinary ethics suggest, I examine values as one sometimes transcendent cultural form that often informs ethical life. I draw on Victor Turner (along with Durkheim) to develop an account of how rituals often both present people with and allow them to perform transcendent versions of values. These encounters, in turn, shape people's ethical sensibilities, including those they bring to bear in everyday life, in ways we cannot understand unless we accord religion a more central role in the anthropology of ethics than it has played to this point. I illustrate my arguments with material drawn both from Turner's Ndembu ethnography and from my own research on Christianity in Papua New Guinea.