Measuring adolescents’ beliefs in conspiracy theories: Development and validation of the Adolescent Conspiracy Beliefs Questionnaire (ACBQ)

Four studies (total n = 961) developed and validated the Adolescent Conspiracy Beliefs Questionnaire (ACBQ). Initial items were developed in collaboration with teachers. An exploratory factor analysis (Study 1, n = 208, aged 11–14) and a student focus group (N = 3, aged 11) enabled us to establish the factor structure of a 9-item scale. This was replicated via confirmatory factor analysis in Study 2 (N = 178, aged 11–17), and the scale displayed good convergent (i.e., relationship with paranoia and mistrust) and discriminant validity (i.e., no relationship with extraversion). Study 3a (N = 257) further tested convergent validity with a sample of 18-year-olds (i.e., relationship with adult-validated measures of conspiracy beliefs) and demonstrated strong test–retest reliability. Study 3b (N = 318) replicated these findings with a mixed-age adult sample. The ACBQ will allow researchers to explore the psychological antecedents and consequences of conspiracy thinking in young populations.     

The cultural dimension of intergroup conspiracy theories

Although conspiracy theories are ubiquitous across times and cultures, research has not investigated how cultural dimensions may predict conspiracy beliefs. The present research examined intergroup conspiracy beliefs in United States and Chinese samples at the peak of the trade war. In two studies (one pre-registered; total N = 1,092), we asked US participants to what extent they believed Chinese institutions and companies were conspiring against the United states and Chinese participants to what extent they believed US institutions and companies were conspiring against China. Results revealed that such beliefs were stronger among Chinese than US participants due to higher power distance values and vertical collectivism. In particular, these cultural dimensions were associated with increased psychological involvement in intergroup conflict (as reflected by higher levels of collective narcissism and perceived outgroup threat), which in turn predicted intergroup conspiracy beliefs. Exploratory analyses suggested that particularly power distance values mediate these effects. We conclude that cultural dimensions that promote hierarchy in society are associated with increased intergroup conspiracy beliefs.     

Fighting the Past: Perceptions of Control,Historical Misperceptions,and Corrective Information in the Israeli‐Palestinian Conflict

What makes people deny wrongdoing that their group has inflicted on others? Prior research argues that refusing to acknowledge past misbehavior contributes to intergroup conflict, making historical misinformation important to understand and address. In particular, feeling a lack of control may make people more vulnerable to these misperceptions—a claim we test in a preregistered survey experiment examining beliefs about the Palestinian exodus during the creation of the state of Israel. Consistent with expectations, Jewish Israelis who were asked to recall an event in which they lacked control were more vulnerable to arguments (incorrectly) denying any Jewish responsibility for the exodus. By contrast, corrective information successfully reduced misperceptions regardless of feelings of control. However, corrections had no effect on attitudes toward the outgroup or support for the peace process, which suggests that historical misperceptions may be more of a symptom of intergroup conflict than a cause of its persistence.     

Increased conspiracy beliefs among ethnic and Muslim minorities

In the present study, we tested whether Muslim minority members are more susceptible to conspiracy theories than majority members in the Netherlands. We examined conspiracy theories that are relevant (portraying the Muslim community as victim or Jewish people as perpetrators) and irrelevant for participants' Muslim identity (about the 2007 financial crisis, and other theories such as that the moon landings were fake). Results revealed that Muslims believed both identity‐relevant and irrelevant conspiracy theories more strongly than non‐Muslims. These differences could not be attributed to the contents of Muslim faith: Ethnic minority status exerted similar effects independent of Muslim identity. Instead, evidence suggested that feelings of both personal and group‐based deprivation independently contribute to belief in conspiracy theories. We conclude that feelings of deprivation lead marginalized minority members to perceive the social and political system as rigged, stimulating belief in both identity‐relevant and irrelevant conspiracy theories.     

Gender differences in romantic relationship memories: who remembers? Who cares?

Two studies were conducted to assess patterns of gender differences in memory for romantic relationship events. Results suggested that people believe that women have better memory for romantic relationship events than men, that better relationship memory predicts higher levels of relationship well-being, and that the association between relationship memory and relationship well-being is somewhat stronger for women than for men. Women did tend to have somewhat better relationship memory than men, as assessed via subjective reports from both partners in mixed-sex relationships, and via the number of details partners provided when asked to recall a specific relationship event (i.e., their first date). Consistent with the lay theories, both own and partner’s better relationship memory predicted higher levels of relationship well-being; however, the association between better relationship memory and higher levels of relationship well-being was equally strong for both genders. Implications and future research directions are discussed.     

Beliefs about emotion: implications for avoidance-based emotion regulation and psychological health

People’s beliefs about their ability to control their emotions predict a range of important psychological outcomes. It is not clear, however, whether these beliefs are playing a causal role, and if so, why this might be. In the current research, we tested whether avoidance-based emotion regulation explains the link between beliefs and psychological outcomes. In Study 1 (N?=?112), a perceived lack of control over emotions predicted poorer psychological health outcomes (increased self-reported avoidance, lower well-being, and higher levels of clinical symptoms), and avoidance strategies indirectly explained these links between emotion beliefs and psychological health. In Study 2 (N?=?101), we experimentally manipulated participants’ emotion beliefs by leading participants to believe that they struggled (low regulatory self-efficacy) or did not struggle (high regulatory self-efficacy) with controlling their emotions. Participants in the low regulatory self-efficacy condition reported increased intentions to engage in avoidance strategies over the next month and were more likely to avoid seeking psychological help. When asked if they would participate in follow-up studies, these participants were also more likely to display avoidance-based emotion regulation. These findings provide initial evidence for the causal role of emotion beliefs in avoidance-based emotion regulation, and document their impact on psychological health-related outcomes.     

The entertainment value of conspiracy theories

Many citizens around the globe believe conspiracy theories. Why are conspiracy theories so appealing? Here, we propose that conspiracy theories elicit intense emotions independent of emotional valence. People therefore find conspiracy theories entertaining – that is, narratives that people perceive as interesting, exciting, and attention-grabbing – and such entertainment appraisals are positively associated with belief in them. Five studies supported these ideas. Participants were exposed to either a conspiratorial or a non-conspiratorial text about the Notre Dame fire (Study 1) or the death of Jeffrey Epstein (preregistered Study 2). The conspiratorial text elicited stronger entertainment appraisals and intense emotions (independent of emotional valence) than the non-conspiratorial text; moreover, entertainment appraisals mediated the effects of the manipulation on conspiracy beliefs. Study 3 indicated that participants endorsed stronger conspiracy beliefs when an election event was described in an entertaining rather than a boring manner. Subsequent findings revealed that both organisational (Study 4) and societal conspiracy beliefs (Study 5) are positively associated with sensation seeking – a trait characterised by a preference for exciting and intense experiences. We conclude that one reason why people believe conspiracy theories is because they find them entertaining.     

Theory as a Tool in the Social Scientific Study of Religion and Martin Riesebrodt's The Promise of Salvation

No single paradigm or debate currently orients the social scientific study of religion. Because of this, those engaged in the multidisciplinary study of religion find that a public conversation is often difficult. In this article and the Forum it introduces, we explore Martin Riesebrodt's recently published book, The Promise of Salvation: A Theory of Religion. Responding to the inadequacies of secularization paradigms, rational choice models, and postmodern criticism, Riesebrodt proposes an approach that ideal‐typically reconstructs the subjective meanings of institutionalized religious practices (liturgies). These subjective meanings center on the prevention and management of crises—social, natural, and bodily—through appeal and access to superhuman powers. This pragmatic emphasis on the superhuman defines religion as a distinct sphere of social action transhistorically and transculturally. Riesebrodt's theory creates new analytical possibilities, especially for understanding the modern resurgence of religion under conditions of secularization.     

Generic language use reveals domain differences in young children's expectations about animal and artifact categories

The goal of the present study was to explore domain differences in young children's expectations about the structure of animal and artifact categories. We examined 5-year-olds’ and adults’ use of category-referring generic noun phrases (e.g., “Birds fly”) about novel animals and artifacts. The same stimuli served as both animals and artifacts; thus, stimuli were perceptually identical across domains, and domain was indicated exclusively by language. Results revealed systematic domain differences: children and adults produced more generic utterances when items were described as animals than artifacts. Because the stimuli were novel and lacking perceptual cues to domain, these findings must be attributed to higher-order expectations about animal and artifact categories. Overall, results indicate that by age 5, children are able to make knowledge-based domain distinctions between animals and artifacts that may be rooted in beliefs about the coherence and homogeneity of categories within these domains.     

The end of Jesus' mission and the honor of God in the Qur'an: the search for common ground between Muslims and Christians

Jesus is important for both Muslims and Christians, and this has led some in both groups to search for common ground concerning him. Nevertheless, two important points of disagreement concern the Christian claims that Jesus is the Son of God, and that Jesus was put to death on the cross. The present article focuses on the last point, noting four key qur'anic passages (Q 3.55; 4.157–8; 5.117; and 19.33). Muslim commentators have mostly denied the historical aspect of Jesus' crucifixion, advocating some version of a substitutionist theory whereby the Jews crucified someone other than Jesus, while Jesus himself was taken alive by God into heaven. Muslim–Christian dialogue on this issue remains problematic. The present article encourages mutual exploration of a theological dimension of the end of Jesus' mission, that of the honor of God. Both Muslims and Christians affirm that God maintained his honor by thwarting the Jews' attempt to get rid of Jesus. The usual Muslim belief is that God rescued him alive to heaven before the crucifixion, while the Christian understanding is that God vindicated Jesus through the resurrection and ascension. Similar views of God's honor through his intervention regarding Jesus can contribute to positive Muslim–Christian dialogue.1 An abbreviated form of this paper was delivered at the International Symposium on Qur'an and Contemporary Issues at the University of Nairobi, 5 June 2011.