Maliki Ghossainy

The Developing Belief Network (DBN) is a network of research teams working across cultural settings, committed to collaborating and publishing together over the course of many years. The current document outlines guidelines for DBN members writing about our datasets before they become widely available to the general public at large, i.e., when a given team initially completes data collection in their own samples(s) and during the initial “embargo period(s)” when data access is restricted to DBN members. When data is released to the general public, the dataset will be accompanied by a separate set of guidelines for data use.

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.

Many religious concepts, such as belief in the existence of God, cannot be learned through first-hand observation alone. How do young learners come to develop a sense of belief in religion and the supernatural? We take a social-interactionist perspective to this question and argue that children’s belief is dependent on the particular cultural input to which they are exposed in their environment. We highlight research showing the impact of learning via interaction with family, peers, and the larger environment. Within these contexts, children learn both via the verbal testimonial information to which they are exposed, as well as through participating in rituals, and imitating other cultural group members. We indicate specific mechanisms that aid in the transmission of belief such as the credibility of the informant, the quality of the explanation posed to the child, and the saliency of the ritual. Such mechanisms can shed light on important ways in which to present novel information to learners across the lifespan.

The Developing Belief Network is a consortium of researchers studying human development in diverse social-cultural settings, with a focus on the interplay between general cognitive development and culturally specific processes of socialization and cultural transmission in early and middle childhood. The current manuscript describes the study protocol for the network’s first wave of data collection, which aims to explore the development and diversity of religious cognition and behavior. This work is guided by three key research questions: (1) How do children represent and reason about religious and supernatural agents? (2) How do children represent and reason about religion as an aspect of social identity? (3) How are religious and supernatural beliefs transmitted within and between generations? The protocol is designed to address these questions via a set of nine tasks for children between the ages of 4 and 10 years, a comprehensive survey completed by their parents/caregivers, and a task designed to elicit conversations between children and caregivers. This study is being conducted in 39 distinct cultural-religious groups (to date), spanning 17 countries and 13 languages. In this manuscript, we provide detailed descriptions of all elements of this study protocol, give a brief overview of the ways in which this protocol has been adapted for use in diverse religious communities, and present the final, English-language study materials for 6 of the 39 cultural-religious groups who are currently being recruited for this study: Protestant Americans, Catholic Americans, American members of the Church of Jesus Christ of Latter-day Saints, Jewish Americans, Muslim Americans, and religiously unaffiliated Americans.

The Developing Belief Network is a consortium of researchers studying human development in diverse social-cultural settings, with a focus on the interplay between general cognitive development and culturally specific processes of socialization and cultural transmission in early and middle childhood. The current manuscript describes the study protocol for the network’s first wave of data collection, which aims to explore the development and diversity of religious cognition and behavior. This work is guided by three key research questions: (1) How do children represent and reason about religious and supernatural agents? (2) How do children represent and reason about religion as an aspect of social identity? (3) How are religious and supernatural beliefs transmitted within and between generations? The protocol is designed to address these questions via a set of nine tasks for children between the ages of 4 and 10 years, a comprehensive survey completed by their parents/caregivers, and a task designed to elicit conversations between children and caregivers. This study is being conducted in 39 distinct cultural-religious groups (to date), spanning 17 countries and 13 languages. In this manuscript, we provide detailed descriptions of all elements of this study protocol, give a brief overview of the ways in which this protocol has been adapted for use in diverse religious communities, and present the final, English-language study materials for 6 of the 39 cultural-religious groups who are currently being recruited for this study: Protestant Americans, Catholic Americans, American members of the Church of Jesus Christ of Latter-day Saints, Jewish Americans, Muslim Americans, and religiously unaffiliated Americans.

Differences in attitudes on social issues such as abortion, immigration, and sex are hugely divisive, and understanding their origins is among the most important tasks facing human behavioural sciences. Despite the clear psychological importance of parenthood and the motivation to provide care for children, researchers have only recently begun investigating their influence on social and political attitudes. Because socially conservative values ostensibly prioritize safety, stability, and family values, we hypothesized that being more invested in parental care might make socially conservative policies more appealing. Studies 1 (pre-registered; n=376) and 2 (n=1,913) find novel evidence of conditional experimental effects of a parenthood prime, such that people who engaged strongly with a childcare manipulation showed an increase in social conservatism. Study 2 also finds evidence that this effect is mediated by increases in parental care motivation. Study 3 (n=2,610, novel data from 10 countries) and 4 (n=426,444, World Values Survey data) find evidence that both parenthood and parental care motivation are associated with increased social conservatism around the globe. Further, most of the positive association globally between age and social conservatism is accounted for by parenthood. These findings support the hypothesis that parenthood and parental care motivation increase social conservatism.

Background: Adolescents growing up in communities characterised by adversity face multiple risk factors for poor mental health and wellbeing. There is currently a scarcity of research on effective approaches for preventing and treating psychological distress in this population, particularly in humanitarian settings. The powerful impact of the home environment and family support is well known; however, approaches targeting the family are seldom developed or evaluated in such settings. We developed a brief family systemic psychosocial support intervention to be delivered through existing child protection systems with non-specialist facilitators. This paper outlines the study protocol for a randomised controlled trial of the intervention in Lebanon. Methods: We will conduct a single-blind hybrid effectiveness-implementation multi-site RCT comparing the locally developed systemic family intervention to a waitlist control group for families residing in vulnerable regions in North Lebanon and Beqaa governorates (including families of Syrian, Palestinian, and Lebanese backgrounds). Outcomes on a range of family, adolescent, and caregiver measures will be assessed at baseline (T0) and post-intervention (T1), and at a 3-month follow-up for the treatment arm (T2). Families will be eligible for the trial if they are identified by implementing organisations as being medium-to-high risk for child protection concerns and have one or more adolescent aged 12–17 who demonstrates significant psychological distress on a self-report brief screening tool. Families will be randomly assigned to a treatment or a waitlist control condition. Families in the waitlist condition will receive a group version of the programme after completion of the study, to allow us to assess feasibility, acceptability, and preliminary indications of intervention effects of this modality. The primary outcome is reduction in overall adolescent-reported psychological distress over time, with post-intervention (T1) as the primary endpoint. Secondary adolescent-reported outcomes include family functioning, psychosocial wellbeing, and emotional regulation difficulties. Secondary caregiver-reported outcomes include parenting style, family functioning, psychological distress, and emotional regulation difficulties. Discussion: This trial will provide the first assessment of the effectiveness of the family systemic psychosocial support intervention for use in Lebanon, with important implications for the use of systemic, low-cost, non-specialist interventions for this age range. Trial registration: Local registry: National Mental Health Program, Ministry of Public Health, Lebanese Republic. Registered on 19 October 2021 Lebanese Clinical Trial Registry LBCTR2021104870. Registered on 13 October 2021 Global registry: ISRCTN ISRCTN13751677. Registered on 1 November 2021

The study of moral judgements often centres on moral dilemmas in which options consistent with deontological perspectives (that is, emphasizing rules, individual rights and duties) are in conflict with options consistent with utilitarian judgements (that is, following the greater good based on consequences). Greene et al. (2009) showed that psychological and situational factors (for example, the intent of the agent or the presence of physical contact between the agent and the victim) can play an important role in moral dilemma judgements (for example, the trolley problem). Our knowledge is limited concerning both the universality of these effects outside the United States and the impact of culture on the situational and psychological factors affecting moral judgements. Thus, we empirically tested the universality of the effects of intent and personal force on moral dilemma judgements by replicating the experiments of Greene et al. in 45 countries from all inhabited continents. We found that personal force and its interaction with intention exert influence on moral judgements in the US and Western cultural clusters, replicating and expanding the original findings. Moreover, the personal force effect was present in all cultural clusters, suggesting it is culturally universal. The evidence for the cultural universality of the interaction effect was inconclusive in the Eastern and Southern cultural clusters (depending on exclusion criteria). We found no strong association between collectivism/individualism and moral dilemma judgements.

We describe the theoretical and methodological contributions of a cultural and developmental approach to the study of religious belief and behavior. We focus on how the study of religious development can provide a foothold into answering some key questions in developmental science: What is belief? What is culture? What is the nature of human development? Throughout the chapter, we provide examples of methodological innovations that have emerged over the course of the first year of a global, collaborative research project into the development of religious beliefs and behaviors.