Mark Nielsen

Lew-Levy and Amir propose that children develop meaningful cultures with the potential to undergird lasting and meaningful societal change. Identifying the domains in which this claim has traction is necessary if we are to accept that there is something special about childhood cultures that transcends considering them as fleeting expressions of an immature life stage.

Classic theory in developmental science holds that the imitation of facial gestures is a late developing capacity in human infancy. Meltzoff and Moore (1977) reported that 12- to 21-day-old infants imitate facial and manual gestures, theorizing that young infants can recognize cross-modal correspondences between observed and performed actions and suggesting that early imitation plays a role in social learning from other people. Subsequent studies yielded mixed findings and alternative interpretations have been proposed. Thus, whether young infants can imitate adult gestures remains a debated question. As part of the ManyBabies consortium, a large-scale collaborative network in developmental science, we tested whether very young infants (14–28 and 40–54 days old) demonstrate facial imitation using a protocol that was standardized for use across multiple independent laboratories. In a within-subjects design, infants saw mouth-opening and tongue-protrusion gestures in randomized order, presented by the same experimenter at the same distance and rate; responses were videorecorded for later behavioral scoring. [Insert study results and interpretations here.]

The Developing Belief Network is a global research collaborative studying religious development in diverse social-cultural settings, with a focus on the intersection of cognitive mechanisms and cultural beliefs and practices in early and middle childhood. The current manuscript describes the study protocol for the network’s second wave of data collection, which aims to further explore the development and diversity of religious cognition and behavior using a multi-time point approach. This protocol is designed to investigate three key research questions—how children represent and reason about religious and supernatural agents, how children represent and reason about religion as an aspect of social identity, and how religious and supernatural beliefs are transmitted within and between generations—via a set of eight tasks for children between the ages of 5 and 13 years and a survey completed by their parents/caregivers. This study is being conducted in 41 distinct cultural-religious settings, spanning 16 countries and 12 written languages. In this manuscript, we provide detailed descriptions of all elements of this study protocol, and give a brief overview of the ways in which this protocol has been adapted for use in diverse religious communities. As one example of how this protocol has been implemented outside of the United States, we present Arabic- and English-language study materials for children being raised in one of the following religious traditions in Lebanon: the Druze faith, Maronite Christianity, Orthodox Christianity, Shia Islam, or Sunni Islam. We end with reflections on the challenges of developing and implementing large-scale, multi-site, multi-time point studies of child development; our approach to navigating these challenges; and our suggestions for how future researchers might learn from our experiences and build on the work presented here.

Children have a proclivity to learn through faithful imitation, but the extent to which this applies under significant cost remains unclear. To address this, we investigated whether 4‐ to 6‐year‐old children ( N = 97) would stop imitating to forego a desirable food reward. We presented participants with a task involving arranging marshmallows and craft sticks, with the goal being either to collect marshmallows or build a tower. Children replicated the demonstrated actions with high fidelity regardless of the goal, but retrieved rewards differently. Children either copied the specific actions needed to build a tower, prioritizing tower completion over reward; or adopted a novel convention of stacking materials before collecting marshmallows, and developed their own method to achieve better outcomes. These results suggest children's social learning decisions are flexible and context‐dependent, yet that when framed by an ostensive goal, children imitated in adherence to the goal despite incurring significant material costs.

Empirical findings and theorizations of both imitation and selective trust offer different views on and interpretations of children's social learning mechanisms. The imitation literature provides ample documentation of children's behavioural patterns in the acquisition of socially appropriate norms and practices. The selective trust literature provides insights into children's cognitive processes of choosing credible informants and what information to learn in future interactions. In this paper, we place together findings from both fields and note that they share analogically similar theoretical underpinnings and offer explanations that are complementary to each other. We contend that children's imitative tendency may be due to their selection of in‐group members as cultural experts, who serve as reliable sources of conventional information. Moving forward, we note the importance of evaluating individual differences and cultural factors to provide a more holistic understanding of universality and variation in children's social learning mechanisms.

Recent decades have seen a rapid acceleration in global participation in formal education, due to worldwide initiatives aimed to provide school access to all children. Research in high income countries has shown that school quality indicators have a significant, positive impact on numeracy and literacy—skills required to participate in the increasingly globalized economy. Schools vary enormously in kind, resources, and teacher training around the world, however, and the validity of using diverse school quality measures in populations with diverse educational profiles remains unclear. First, we assessed whether children's numeracy and literacy performance across populations improves with age, as evidence of general school‐related learning effects. Next, we examined whether several school quality measures related to classroom experience and composition, and to educational resources, were correlated with one another. Finally, we examined whether they were associated with children's (4–12‐year‐olds, N = 889) numeracy and literacy performance in 10 culturally and geographically diverse populations which vary in historical engagement with formal schooling. Across populations, age was a strong positive predictor of academic achievement. Measures related to classroom experience and composition were correlated with one another, as were measures of access to educational resources and classroom experience and composition. The number of teachers per class and access to writing materials were key predictors of numeracy and literacy, while the number of students per classroom, often linked to academic achievement, was not. We discuss these results in the context of maximising children's learning environments and highlight study limitations to motivate future research.Research Highlights: We examined the extent to which four measures of school quality were associated with one another, and whether they predicted children's academic achievement in 10 culturally and geographically diverse societies. Across populations, measures related to classroom experience and composition were correlated with one another as were measures of access to educational resources to classroom experience and composition. Age, the number of teachers per class, and access to writing materials were key predictors of academic achievement across populations. Our data have implications for designing efficacious educational initiatives to improve school quality globally.

This study investigated the individual influences of conventionality and designer’s intent on function judgments of possibly malfunctioning artifacts. Children aged 4 and 5 years and 6 to 8 years were presented with stories about an artifact with two equally plausible functions, one labeled as either conventional or designed. Subsequently, a character attempted to use the artifact for the cued function, which resulted in either malfunction or successful use. The children’s task was to identify the real function of the artifact. When the use attempt succeeded, 4- and 5-year-olds preferred conventional functions to the alternative (but did not show a clear preference between design functions and the alternative), and 6- to 8-year-olds preferred conventional and designed functions to the alternative. In case of malfunction, children’s choices were at chance, where the effect of either conventional or design cues was less salient. This contrasts with a baseline condition where children avoided the malfunctioning alternatives. Presenting additional cues about an artifact’s function can affect function judgments in cases of malfunction.

This study investigated how observing the ritualisation of objects can influence children’s encoding and defence of supernatural beliefs. Specifically, we investigated if ritualising objects leads children to believe those objects might be magical, buffering against favouring contrary evidence. Seventy-nine children, aged between 3 and 6 years, were presented with two identical objects (e.g., two colour-changing stress balls) and tasked with identifying which was magical after being informed that one had special properties (e.g., could make wishes come true). In a Ritual condition, an adult acted on one of the objects using causally irrelevant actions and on the other using functional actions. In an Instrumental condition, both objects were acted on with functional actions. The children were given a normative rule relating to the use of the objects and an opportunity to imitate the actions performed on them. A second adult then challenged their magical belief. Ritualistic actions increased the likelihood of children attributing magical powers to the associated object but did not affect resistance to change or adherence to normative rules. However, children who engaged in ritual actions protested more when the magical belief was challenged. Our findings suggest that rituals can play an important role in shaping children’s perception and defence of supernatural beliefs.