Publications by authors named "Jamin Halberstadt"

Multiple instances of rebranding of corporations or sports teams, or changes of personal names suggest that imposed change of symbols that people identify with leads to resistance towards the symbol change. In this paper, we examine the predictive role of sacred values, identity fusion, identification and essentialism in explaining such resistance, in a unique political context of a national referendum to change Macedonia to North Macedonia. Participants (ethnic Macedonians, N = 301) took a survey measuring these variables, along with their voting intentions and behaviour, 1 week prior to a national referendum on the name change, and again several weeks later.

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Background: The Fijian 'Bula Smile' is often described as the world's friendliest; however, its description remains anecdotal.

Objective: This study aimed to describe and compare the dynamics of Fijians' smiles with those of New Zealand Europeans.

Methods: An observational study was conducted on two ethnic groups, Fijians (FJ; N = 23) and New Zealand Europeans (NZ; N = 23), age- and gender-matched.

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Why do people assume that a generous person should also be honest? Why do we even use words like "moral" and "immoral"? We explore these questions with a new model of how people perceive moral character. We propose that people vary in the extent to which they perceive moral character as "localized" (varying along many contextually embedded dimensions) versus "generalized" (varying along a single dimension from morally bad to morally good). This variation might be partly the product of cultural evolutionary adaptations to different kinds of social networks.

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The relationship between emotion and attention is vital for adaptation. Trained attention to bodily sensations can heighten emotional awareness, including during "visceroception" (sensing the viscera, principally the heart, lungs and gut), which has been linked to emotion intensity and regulation. However, it is not always clear when bodily attention is adaptive, and useful to maintain, or maladaptive and best inhibited.

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The practice of burying objects with the dead is often claimed as some of the earliest evidence for religion, on the assumption that such "grave goods" were intended for the decedents' use in the afterlife. However, this assumption is largely speculative, as the underlying motivations for grave-good practices across time and place remain little understood. In the present work, we asked if explicit and implicit religious beliefs (particularly those concerning the continuity of personal consciousness after death) motivate contemporary grave-good practices.

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Introduction: This observational study investigated the relationship between malocclusion and smiling.

Methods: Adolescents and young adults (n = 72; aged 16-25 years) were identified according to their Dental Aesthetic Index (DAI) and allocated to 3 groups: (1) malocclusion group (n = 24; DAI ≥31), (2) retention group (n = 24; pretreatment DAI ≥31) with a prior malocclusion that had been corrected by orthodontic treatment, (3) control group with no-to-minor malocclusion (n = 24; DAI ≤25). Participants were requested to watch an amusing video.

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This work describes a chronological (2000-2019) analysis of sentiment and emotion in 23 million headlines from 47 news media outlets popular in the United States. We use Transformer language models fine-tuned for detection of sentiment (positive, negative) and Ekman's six basic emotions (anger, disgust, fear, joy, sadness, surprise) plus neutral to automatically label the headlines. Results show an increase of sentiment negativity in headlines across written news media since the year 2000.

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Background: Patients seeking restorative and orthodontic treatment expect an improvement in their smiles and oral health-related quality of life. Nonetheless, the qualitative and quantitative characteristics of dynamic smiles are yet to be understood.

Objective: To develop, validate, and introduce open-access software for automated analysis of smiles in terms of their frequency, genuineness, duration, and intensity.

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Van Dyck et al. [8] developed a two-stage protocol to estimate interoceptive (gastric) sensitivity independently of stomach volume. They provided no foreknowledge of the second stage (reaching stomach fullness), following the initial stage (drinking until satiated), therefore preventing longitudinal research.

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Affect is involved in many psychological phenomena, but a descriptive structure, long sought, has been elusive. Valence and arousal are fundamental, and a key question-the focus of the present study-is the relationship between them. Valence is sometimes thought to be independent of arousal, but, in some studies (representing too few societies in the world) arousal was found to vary with valence.

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Background: There is a growing body of evidence emphasizing the importance of research into patient-centred experience in orthodontics. Benefits following orthodontic treatment are mainly related to improved aesthetics and psychosocial outcomes. However, treatment experience from the perspective of orthodontic patients is yet to be fully understood.

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Contemporary research on "embodied emotion" emphasizes the role of the body in emotional feeling. The evidence base on interoception, arguably the most prominent strand of embodied emotion research, places emphasis on the cardiac, respiratory and gastrointestinal systems. In turn, interoception has evidence-based links with improved emotion regulation.

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Objectives: Given the centrality of science over the course of the COVID-19 crisis, we evaluate changes in people's beliefs in the power of science in the United States over the first four months of the pandemic.

Study Design: Post-hoc analysis of cross-sectional survey data.

Methods: A convenience sample of 1327 participants was recruited through Amazon's Mechanical Turk service for three surveys carried out in 14-25 January, 27 March to 1 April, and 28-29 May of 2020.

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Unlabelled: Although anecdotal evidence suggests that control-threatening situations are associated with an increase in conspiracy beliefs, existing research does not support this "compensatory control" hypothesis. In the current study, we test a more refined hypothesis: that the link between control threat and conspiracy beliefs is , such that perceived control in a particular domain should lead to conspiracy beliefs pertaining to that domain only. Moreover, given that conspiracy beliefs are stigmatized (i.

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Despite considerable interest in the development of Theory of Mind (ToM) during early childhood, until recently, there has been little consideration about whether and how ToM skills continue to change into adulthood. Furthermore, the false-belief task, which is believed to capture the underlying mechanisms of ToM, is rarely used in studies of ToM with adults; those tasks that do assess false-belief understanding may be confounded by incidental task demands, such as complex narratives and excessive memory requirements, making it difficult to isolate adults' true ToM skills, much less to compare them with the skills of children. Here, we adapted a task developed by Valle, Massaro, Castelli, and Marchetti (2015, https://doi.

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Eliciting negative stereotypes about ageing commonly results in worse performance on many physical, memory, and cognitive tasks in adults aged over 65. The current studies explored the potential effect of this "stereotype threat" phenomenon on older adults' emotion recognition, a cognitive ability that has been demonstrated to decline with age. In Study 1, stereotypes about emotion recognition ability across the lifespan were established.

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It is widely believed that conspiracy theory beliefs are the product of perceived lack of control. However, to date there is mixed evidence, at best, to support this claim. We consider the reasons why conspiracy theory beliefs do not appear to be based in any straightforward way on control beliefs, interrogating existing findings and presenting new data that call the relationship into question.

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We present two datasets from a project about the relationship between traumatic life experiences and religiosity. These include data from 1,754 individuals in the United States (n = 322), Brazil (n = 205), China (n = 202), India (n = 205), Indonesia (n = 205), Russia (n = 205), Thailand (n = 205), and Turkey (n = 205). Surveys were consistent across samples: they include measures of traumatic life experiences, negative affective traits, existential security, life satisfaction, death anxiety, and various religious beliefs, attitudes, and behaviours.

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Prejudiced attitudes and political nationalism vary widely around the world, but there has been little research on what predicts this variation. Here we examine the ecological and cultural factors underlying the worldwide distribution of prejudice. We suggest that cultures grow more prejudiced when they tighten cultural norms in response to destabilizing ecological threats.

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We present three datasets from a project about the relationship between death anxiety and religiosity. These include data from 1,838 individuals in the United States (n = 813), Brazil (n = 800), Russia (n = 800), the Philippines (n = 200), South Korea (n = 200), and Japan (n = 219). Measures were largely consistent across samples: they include measures of death anxiety, experience of and exposure to death, religious belief, religious behaviour, religious experience, and demographic information.

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The Mickey Mouse problem refers to the difficulty in predicting which supernatural agents are capable of eliciting belief and religious devotion. We approached the problem directly by asking participants to invent a "religious" or a "fictional" agent with five supernatural abilities. Compared to fictional agents, religious agents were ascribed a higher proportion of abilities that violated folk psychology or that were ambiguous-violating nonspecific or multiple domains of folk knowledge-and fewer abilities that violated folk physics and biology.

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Objectives: We examined empathic accuracy, comparing young versus older perceivers, and young versus older emoters. Empathic accuracy is related to but distinct from emotion recognition because perceiver judgments of emotion are based, not on what an emoter looks to be feeling, but on what an emoter says s/he is actually feeling.

Method: Young (≤30 years) and older (≥60 years) adults ("emoters") were unobtrusively videotaped while watching movie clips designed to elicit specific emotional states.

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