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Engaging Undergraduates through Neuroanthropological Research

Christopher D. Lynn – University of Alabama, Max J. Stein – University of Alabama, and Andrew P.C. Bishop – Arizona State University

Deposited 2/21/2018

Citation of published version:

Lynn, C.D., Stein, M.J., Bishop, A.P.C. (2016). Engaging Undergraduates through Neuroanthropological Research. Anthropology Now, 6(1), 92-103.

https://doi.org/10.1080/19492901.2013.11728423

This is an Accepted Manuscript of an article published by Taylor & Francis in Anthropology Now on 17 May 2016, available online: https://doi.org/10.1080/19492901.2013.11728423. © Taylor & Francis AnthroNow_6-1_AnthroNow 2/25/14 10:29 AM Page 92

education in the “neuroanthropology” of religion through a project that develops new applications for the study of religious commit- Engaging Undergraduates ment and the psychology of dissociation, through affirms scientific inquiry and empowers stu- Neuroanthropological dents to become active researchers. We present this project from the varied perspec- Research tives of a professor and undergraduate men- tor (Lynn), a graduate student and assistant Christopher D. Lynn, Max J. Stein in undergraduate training (Stein) and a and Andrew P. C. Bishop graduate student trained through this program (Bishop).

nthropology’s holistic way of viewing Aand interpreting the world is an asset to The Neuroanthropology “Brand” any college graduate. It helps put global and local events in context and grounds this Neuroanthropology is an increasingly popu- context in particularistic and scientifically lar specialty that combines ethnography meaningful frames. Nevertheless, the disci- with neuroscience to understand the brain pline is frequently beset by skepticism of its in culture. As a synthesis of principles, theo- value. Most recently, critics have pointed to ries and methods, it addresses questions National Science Foundation funding of about what Lende and Downey (2012) refer projects outside the United States (Cantor to as the “encultured brain.” Neuroanthro- and Smith 2013). These challenges focus on pological theory is situated in the biocul- immediate placement of majors in occupa- tural paradigm, which investigates how tions with “anthropology” in the job de- humans are shaped by an irreducible rela- scription (Lende 2011) and the lack of fi- tionship among biology, culture and envi- nancial largesse bestowed on professional ronment. Biocultural principles position anthropologists (Goudreau 2012), while neuroanthropology to recognize how hu- others hold anthropology to be “the best man potential is shaped relative to individ- major to change your life” (Antrosio 2012). ual life stations. Despite the myopic viewpoints, it is vital The value of the neuroanthropology that anthropologists address criticisms of the brand is that it embraces novel integration discipline’s methods and relevance. of disciplines, or “informed disciplinarity” Public anthropology advocate John (Lattuca 2001), and does not simply borrow Hawks (2011) says anthropology’s rele- constructs from other fields (Holley 2009). vance can be demonstrated by embracing Neuroanthropology is also a dynamic new new forms, defending good science and frontier (Dias 2010), rather than a gimmick empowering students. We propose to meet to attract students. A Google Scholar search this challenge by training undergraduates of “neuroanthropology” indicates more than

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25 peer-reviewed journal articles on the topic in the past five years. At least three US While compromising some universities (University of Alabama, Univer- precision, neuroanthropological sity of South Florida and University of Wis- approaches can employ smaller, consin–Madison) offer full courses in neuroanthropology. In addition to their edited more affordable and minimally volume on the subject, Daniel Lende and invasive neuroscientific methods in Greg Downey run the Neuroanthropology the field. PLOS blog, which, according to Lende’s 2012 review, enjoyed 350,000 page-views by 220,000 visitors from 197 different coun- tries and territories for that year alone. There In neuroanthropological research, pat- have been multiple sessions at regional and terns physiologically detectable in clinical national conferences, and a special interest and experimental research may not accu- group of the American Anthropological As- rately reflect “dually embodied” exper - sociation is being established based on a ience—i.e., those processes by which Neuroanthropology Facebook group (http:// universal biology is modified through indi- www.facebook.com/#!/groups/neuroan vidual-environment interactions and indi- thro/) that has attracted more than 1,400 vidual bodies exert force on the cultures members in just two years. they embody (Worthman 1999). Further, training students in anthropology usually means suggesting they go outside the uni- Simplifying Anthropology versity to some field site, which makes it dif- and Neuroscience ficult to teach neuroscientific techniques. There are related methodological and ex- Teaching neuroanthropology at the under- pertise limitations for anthropology instruc- graduate level involves reducing complexity tors untrained in neuroscience. Ethno- in ways that can undermine the messages. graphic fieldwork often limits the utility of Similar problems are inherent to museum neuroscientific methods that require large, representations, which struggle to present expensive or invasive equipment. While complex ideas visitors can quickly under- compromising some precision, neuroan- stand without simplifications that result in thropological approaches can employ public misunderstandings. One example is smaller, more affordable and minimally in- the persistent display of horse evolution as vasive neuroscientific methods in the field orthogenic (proceeding in a linear species- or use rapid assessment ethnography when to-species trajectory) rather than anagenic taking advantage of lab-based facilities. (branching, without a trajectory), despite the Fortunately, this is not a unique problem. fact that anagenesis is the accurate model of Holley (2009) outlines a best-practices ap- equine evolution accepted by scholars proach to interdisciplinarity, which in- (MacFadden et al. 2012). cludes:

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• Dedicated organizational and physical stronger ties to their colleagues and profit space more from their HBERG experiences. • Student-centered pedagogy Ideally, 5 to 10 undergraduates partici- • Focus on problem- or theme-based pate every week for a full academic year. learning The cycle begins with brainstorming re- • Curriculum shaped through a variety search design for multiple projects and of interdisciplinary learning experi- learning and developing methods to address ences our questions, then progresses to drafting re- • Culmination in a capstone project or search proposals and collecting and analyz- senior portfolio ing data. The effort culminates in the pres- • Collaborative learning rather than entation of project outcomes at intramural mastery of particular content or regional conferences. Being affiliated • Independent study, internships and with an active organization helps students experiential learning to take the work seriously and motivates • Goal of preparing students for a com- them to complete tasks and move projects plex, modern, interdisciplinary future forward.

We will briefly address all of these practices in teaching neuroanthropology to un- Multiple Projects dergraduates, but we will focus on several successful strategies, including a lab-based The most significant challenge has been format, multiple projects for students and providing students with exposure to the full systematized student “workbooks.” arc, from project design to presentation in one year. To address this, we utilize a multiple-project approach that allows students to Our Organization experience the various stages of long-term research simultaneously, albeit via different The Human Behavioral Ecology Research projects. Additionally, students use HBERG Group (HBERG) at the University of Ala- as a forum to develop their own research bama is a well-known destination for under- ideas and methods, collect pilot data and graduates who seek to get involved in practice their presentations. This encourages research within the Anthropology Depart- their independence and critical-thinking ment. We maintain a physical space for stu- skills and allows their interests to shape dent activities and for running experiments. their research (Holley 2009). As Karri Holley observes, such a facility “of- Multiple ongoing studies relate to our fers institutional legitimacy and facilitates group’s cognitive science approach to reli- contact among individuals who might other- gion and, in particular, the roles of disso- wise be spread across campus” (2009:91). ciation and cooperation. Dissociation is a Students who consistently use the space be- psychological partitioning of awareness ex- come more invested in the research, build perienced in myriad individual, social and

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clinical contexts, from absorptive concen- important in enhancing social tolerance tration to religious trance or dissociation (Wrangham 2009) as cooperation to main- disorders (Lynn 2005). The neuroanthropo- tain fires increased after they came into logical approach takes into account the psy- widespread use but before kindling was de- chological dissociation model, the cultural veloped (Gowlett 2006). Fire is reputed to construction and biological implications of have a hypnotic influence that could have dissociative forms and the neural correlates enhanced the transcendent power of fire- of awareness. For instance, previous re- side religio-ritual behaviors (McClenon search indicates that speaking in tongues— 1997, 2002, 2006) and, over time, affected which occurs in a form of possession trance human cognition (Rossano 2007, 2010). that is viewed by Pentecostals as the dis- Thus, our project involves assessing sus- placement of self by the Holy Spirit—can ceptibility to dissociative relaxation and the lower basal stress reactivity (Lynn et al. cooperative contexts in which contempo- 2010, 2011) but is dependent on particular rary dissociative practices are invoked. This psychosocial matrices (Lynn 2013). necessitates lab-based investigation of relax- From an anthropological perspective, it is ation response and field-based ethnographic necessary to interpret dissociative manifes- investigations of religious commitment. Stu- tations on their own terms, which we ac- dents participate in this overarching re- complish through a combined signaling and search agenda by working as investigators in cultural consensus approach. The signaling the “Religious Ecology Study,” which pro- method involves identifying communicative vides them ethnographic research experi- behaviors and gestures that convey commit- ence, and the “Fireside Relaxation Study,” ment to a group and determining the value which exposes them to neuroscientific assigned those signals (Sosis 2006). Recent methods. analyses indicate that signaling is an important type of impression management that influences stress biology. Our present study Religious Ecology Study uses cultural consensus modeling to determine the parameters of the commitment do- The Religious Ecology Study explores reli- main (Romney et al. 1986; Weller 2007). gious pluralism while developing particular- This involves interviewing key informants to istic cultural models for analyzing the influ- determine the elements they associate with ences of dissociation on a church-by-church religious commitment and assessing the basis. Social scientists have long been inter- consensus value of those variables among a ested in the relationships between religious representative sample of that group. collectivity and other social forces. Factors The cognitive mechanisms underlying largely overlooked until recently are the im- such religious behaviors as speaking in pacts of disease load (Fincher and Thornhill tongues are likely by-products of the evolu- 2008, 2012) and perceptions of disease sus- tion of basic cognition (Whitehouse 2008). ceptibility (Miller and Maner 2012). The One hypothesis is that dissociation became behavioral immune system hypothesis

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for moral support and to provide supervi- We explore how cooperative sory feedback. The main criterion for study inclusion is spiritual “belongingness” (King groups demonstrate commitment 2007), independent of beliefs. Students at- (e.g., through dissociative tend services and obtain permission from practices) and the feedback church leaders to conduct research in their between these demonstrations and congregation. They make field notes and group vitality. collect data about the structure and theme of services, including demographics and behavior, and sample willing informants from various levels of the church hierarchy to (Schaller 2011) suggests that when actual or conduct structured interviews. Advanced perceived disease susceptibility is higher, students who continue past the first year of people preferentially associate with familiar the project can integrate neuroscientific others, but when disease rates or percep- methods, which they have learned through tions are relatively lower, people are more the Fireside Relaxation Study, to investigate willing to associate with strangers. the influence of these behaviors and cogni- Previous research has used meta-analytic tive models on biological outcomes. and experimental approaches (Fincher and Thornhill 2008; Watkins et al. 2012). Our study tests this model in the field by asking Fireside Relaxation Study why people in Tuscaloosa, Alabama, and Limón province, Costa Rica, join respective The Fireside Relaxation Study tests the re- churches. We explore how cooperative laxing influences of fire by separating its ef- groups demonstrate commitment (e.g., fective elements. We expose participants to through dissociative practices) and the feed- a digital recording of fire without sound, a back between these demonstrations and digital recording of fire with sound and a group vitality. We also investigate how in- control condition (an upside-down picture dices of this system can be used to under- of fire that retains the form features of a fire stand varying success rates where several without the naturalistic orientation, move- religions compete for congregation mem- ment, or sounds), randomizing the order to bership. The Tuscaloosa site enables us to prevent temporal bias. Student researchers train researchers and measure a relatively learn the use of a blood pressure monitor low-disease environment, whereas Limón and a NeXus 3 portable neurofeedback sys- provides a multi-ethnic and higher-disease tem with Biotrace software (Mind Media BV, comparison. The Netherlands) to measure heart rate, skin HBERG students select a Tuscaloosan re- conductance and prefrontal cortical brain ligio-spiritual group and, using the work- activity associated with wakefulness and re- book we discuss below, begin the process of laxed states. This is an affordable neurofeed- recruitment. This is done in pairs or groups back system designed for clinical use, but

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useful also for training students in lab and search questions, objectives and relevant lit- field settings. erature and a step-by-step set of instructions Students are exposed to the Fireside Re- for what to do and when to do it, as out- laxation Study protocols first as subjects and lined in Figure 1 (p. 98). then assist other experimenters in data col- The instructions in the workbook format lection. Subjects are recruited by HBERG fill four roles. First, the workbook acts like a students in courses and around the commu- course syllabus, explaining research objec- nity. We then enter data into the appropriate tives and giving appropriate goals and time analytical programs either as a group or in frames to accomplish each aspect of the teams. Specific HBERGers are assigned to data collection. Second, the workbook is a conduct analyses of some aspect of the manual, providing specific instructions and study for use in the bigger picture of submit- references to external resources. Third, the ting our findings for peer-reviewed publica- workbook is flexible and helps students ori- tion and for presentations at conferences. ent themselves without routinizing each day While the Religious Ecology Study gives of data collection. Finally, the workbook is students experience in developing an eth no - an active document that makes clear what graphic field site, the controlled experimen- has been accomplished at each location. If tal conditions of the Fireside Relaxation data collection is not completed by a re- Study expose them to lab methods not avail- spective student or group of students, an- able in traditional anthropology programs. other researcher can be slotted in to com- To facilitate such disparate pedagogy with plete it with minimal difficulty. minimal staffing, we have developed a Among the most important sections of work book that can guide the training of neu- the workbook is the checklist (Figure 2, p. roanthropology students in other programs. 99), which itemizes the specific tasks researchers are expected to complete at a given location. The checklist enables faculty Workbooks supervisors and graduate assistants to monitor the progress of students, keep track of A workbook makes it possible to learn the data collection at each site and make ethnographic methods in the field. System- sure that no aspects are forgotten. atic survey methods are seemingly anath- Workbooks for training students work ema to classic ethnography, as the static best when field sites share similarities in nature of a workbook makes a priori as- structure and operate to some extent as cir- sumptions about the nature of the field site. cumscribed communities. They can be a However, given the group structure and valuable tool when the objective is to con- complexity of our combined pedagogical duct in-depth study at multiple sites and the and research project, a workbook is the project is conducted over an extended time right choice for investigating individual- and period by a series of researchers. Work- group-level interactions. It also provides im- books should contain explicit instructions portant background information on the re- and examples to show how sections should

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Contents

Checklist...... 3 Background ...... 4 Abstract ...... 4 Literature Review...... 4 Training ...... 8 Human Subject Research ...... 8 Procedure...... 9 Pick Unstudied Church...... 9 Obtain Permission from Elders ...... 9 Create Folders on Shared Drive...... 11 Submit to IRB ...... 11 Field Notes ...... 12 Conduct observations/take field notes ...... 12 Map the church ...... 12 Number of attendees ...... 12 Pattern of services ...... 12 Themes of service ...... 13 Behaviors that indicate commitment ...... 13 Who you talked to and what was the topic ...... 13 Interviewing ...... 20 Behavioral Sampling ...... 42 Collect Behavioral Focal Sample ...... 42 Instructions: Behavioral Scan Sampling ...... 45 Collect Behavioral Scan Samples ...... 46 Videotape if Possible ...... 47 Church Membership Questionnaire ...... 51

FIGURE 1. Table of Contents for the Religious Ecology Study data collection workbook

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• CITI certification • Select Church • Church Contact Info • Support for RES Form D * Backup & IRB o Create Shared Drive Folders o Map of Church • Administered Church Membership Questionnaire

Field Notes: Main Service: Other Service: Other Service: Other Service: • Service 1 • Service 1 • Service 1 • Service 1 • Service 2 • Service 2 • Service 2 • Service 2 • Service 3 • Service 3 • Service 3 • Service 3

1• Service 4 • Service 4 1• Service 4 • Service 4 o Service 5 o Service 5 lo Service 5 o Service 5

Interviews: Interview Conducted: Informed Consent: • Backup & IRB: Transcribed : • Elder #1 • Elder #1 • Elder #1 • Elder #1 I• Eld er #2 o Elder #2 I• Elder #2 o Elder #2 o Core #1 o Core #1 10 Core #1 o Core #1

• Core #2 o Core #2 1• Core #2 • Core #2 • Elite #1 • Elite #1 • Elite #1 • Elite #1 • Elite #2 • Elite #2 • Elite #2 • Elite #2 • New Member #1 • New Member#1 • New Member #1 • New Member #1 o New Member #2 o New Member#2 1• New Member #2 o New Member #2 o Surmortive #1 • Sunnortive #1 I• Sunnortive #1 o Sunnortive #1 • Supportive #2 • Suooortive #2 • Suooortive #2 • Suooortive #2 • MarQ inal #2 • MarQinal #2 • MarQinal #2 • MarQina l #2 • Marainal #3 • Marainal #3 • Marainal #3 • Marainal #3

Behavioral Scan Sam le • Main Service • Service 2 • Service 3 • Service 4

Behavioral Focal Sam le o Main Service o Service 2 o Service 3 o Service 4

*Backup & IRB : Save a backup on the shared drive, and send a copy to Dr. Lynn

FIGURE 2. Checklist for the Religious Ecology Study Data Collection workbook

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be completed and appendices of options for paper (Bishop et al. 2012b), giving him first- further and more advanced inquiry. hand experience as an active contributor to anthropology and making him more attrac- tive to graduate schools. Assessing the Benefits of More than 50 students have passed Undergraduate Training in through HBERG in just four years. More than Neuroanthropology 25 have presented HBERG-affiliated research at our university’s undergraduate re- Through this systematic approach, students search conference, and another 15 have pre- learn how to design mixed-methods re- sented at national and regional conferences. search that is theoretically oriented rather One publication based on methods refined than discipline or methods driven. The neu- through our program has appeared in a top- roanthropology approach enables students tier peer-reviewed journal (Buzney and De- to appreciate the advantages and limitations Caro 2012). As the ultimate testament to the of neuroscience’s unique “under the hood” success of this relatively young program, five vantage on human brains and nervous sys- HBERG students are now enrolled in gradu- tems while exploring the local nature of hu- ate programs in anthropology. man plasticity through ethnographic depth. The trouble with disciplinarity is that students get pulled in one direction or another, Conclusion whereas applied interdisciplinarity allows students to realistically meld approaches Neuroanthropology is a dynamic, hands-on and better simulates post-graduate life and biocultural specialty that can inspire stu- research. dents to participate in the rigors of “real an- We believe this is a regimen worth repli- thropology” while developing new avenues cating, and the accomplishments of stu- for 21st century scholarship. Using best- dents who have been involved in this pro- practices approaches of interdisciplinarity, gram attest to our success. One of us neuroanthropology training for undergradu- (Bishop) participated in HBERG before en- ates can be developed at colleges and uni- tering the graduate program at Arizona State versities nationwide with relatively low cost University. Bishop’s first experiences con- and potentially high returns. As our project ducting scientific research were through the suggests, because of limitations inherent to Religious Ecology and Fireside Relaxation training students in anthropological and studies, which were instrumental to his neuroscientific methodologies, it can be graduate successes and receipt of a Na- helpful in neuroanthropological pedagogy tional Science Foundation Graduate Re- to incorporate a dedicated space and orga- search Fellowship. During his HBERG year, nization, multiple experiential projects, a Bishop gave two presentations at a regional workbook system, presentation and publi- conference (Bishop et al. 2012a; Bishop and cation goals, and a focus on comprehensive Lynn 2012) and published a co-authored exposure over subject mastery. Anthropolo-

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gists face pressure to demonstrate relevance Halls.” Journal of Science and Health at the Uni- in the modern world where faceless politi- versity of Alabama 9:13–17. cal and economic factors seemingly have more value than the intricacies of culture. Buzney, Catherine D., and Jason A. DeCaro. Our project draws on a century of anthropo- 2012. “Explanatory Models of Female Pubertal Timing: Discordances between Cultural Models logical scholarship and blends it with neu- of Maturation and the Recollection and Interpre- roscience to build community-based re- tation of Personal Developmental Experiences.” search that not only makes significant Culture, Medicine and Psychiatry 36(4):601–620. scholarly contributions, but helps train and inspire a new crop of undergraduate stu- Cantor, Eric, and Lamar Smith. 2013. “Eric Can- dents. We hope that our project serves as a tor and Lamar Smith: Rethinking Science Fund- good example of the versatility of the disci- ing.” USA Today (September 30). pline and its potential value for the future. Dias, Alvaro M. 2010. “The Foundations of Neu- roanthropology.” Frontiers in Evolutionary Neu- Works Cited roscience 2(5): 1–2.

Antrosio, Jason. 2012. “Anthropology: Worst Ma- Fincher, Corey L., and Randy Thornhill. 2012. jor for Corporate Tool, Best Major to Change “Parasite-Stress Promotes in-Group Assortative your Life.” http://blogs.plos.org/neuroanthropol Sociality: The Cases of Strong Family Ties and ogy/2011/10/11/florida-governor-anthropology Heightened Religiosity.” Behavioral and Brain -not-needed-here/. Accessed October 9, 2013. Sciences 35(2): 61–79.

Bishop, Andrew, and Christopher Dana Lynn. Fincher, Corey L., and Randy Thornhill. 2008. 2012. “The Wrong Tongue: Identifying Cultural “Assortative Sociality, Limited Dispersal, Infec- Variation in Religious Signaling Behavior.” Pres- tious Disease and the Genesis of the Global Pat- entation at the Southern Anthropological Society tern of Religion Diversity.” Proceedings of the 47th Annual Meeting, Birmingham, AL, March Royal Society B: Biological Sciences 275(1651): 15–17. 2587–2594.

Bishop, Andrew P. C., Connor A. Ciment, Goudreau, Jenna. 2012. “The 10 Worst College Michelle S. Agee and Karen N. Ekeh. 2012a. Majors.” Forbes (October). http.//www.forbes “Dining, Diversity, and Social Integration: Meal .com/sites/jennagoudreau/2012/10/11/the-10- Time Patterns at the University of Alabama.” worst-college-majors/. Presentation at the Southern Anthropological So- ciety 47th Annual Meeting, Birmingham, AL, Gowlett, John A. J. 2006. “The Early Settlement March 15–17. of Northern Europe: Fire History in the Context of Climate Change and the Social Brain.” Bishop, Andrew P. C., Elizabeth E. Cooper, Con- Comptes Rendus Palevol 5(1–2): 299–310. nor A. Ciment, Michelle S. Agee and Karen N. Ekeh. 2012b. “Dining Hall Diversity: Assessing Hawks, John. 2011. “What’s Wrong with Anthro- Segregation in University of Alabama Dining pology?” http://www.anthropologiesproject.org/

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2011/10/whats-wrong-with-anthropology.html. Lynn, Christopher Dana, Jason J. Paris, Cheryl Accessed October 9, 2013. Anne Frye and Lawrence M. Schell. 2011. “Glos- solalia Is Associated with Differences in Bio- Holley, Karri. 2009. “Special Issue: Understand- markers of Stress and Arousal among Apostolic ing Interdisciplinary Challenges and Opportuni- Pentecostals.” Religion, Brain & Behavior 1(3): ties in Higher Education.” ASHE Higher Educa- 173–191. tion Report 35(2): 1–131. Lynn, Christopher Dana, Jason J. Paris, Cheryl King, Barbara J. 2007. Evolving God: A Provoca- Anne Frye, and Lawrence M. Schell. 2010. “Sali- tive View on the Origins of Religion. New York: vary Alpha-Amylase and Cortisol among Pente- Doubleday Religion. costals on a Worship and Nonworship Day.” American Journal of Human Biology 22(6): 819– Lattuca, Lisa R. 2001. Creating Interdisciplinar- 822. ity: Interdisciplinary Research and Teaching among College and University Faculty. Nashville: MacFadden, Bruce J., Luz Helena Oviedo, Grace Vanderbilt University Press. M. Seymour, and Shari Ellis. 2012. “Fossil Horses, Orthogenesis, and Communicating Evo- Lende, Daniel. 2012. “Neuroanthropology— lution in Museums.” Evolution Education and 2012 in Review.” http://blogs.plos.org/neuro Outreach 5(1): 29–37. anthropology/2012/12/28/neuroanthropology -2012-in-review/. Accessed March 14, 2013. McClenon, James. 2006. “The Ritual Healing Theory: Therapeutic Suggestion and the Origin of Lende, Daniel. 2011. “Florida Governor: Anthro- Religion.” In Where God and Science Meet: pology Not Needed Here.” Neuroanthropology: How Brain and Evolutionary Studies Alter Our Understanding the Encultured Brain and Body. Understanding of Religion. Patrick McNamara http://blogs.plos.org/neuroanthropology/2011/10 and J. Harold Ellens, eds. Westport, CT: Praeger. /11/florida-governor-anthropology-not-needed- Pp. 135–158. here/. Accessed October 9, 2013. McClenon, James. 2002. Wondrous Healing: Lende, Daniel H., and Greg Downey, eds. 2012. Shamanism, Human Evolution, and the Origin of The Encultured Brain: An Introduction to Neu- Religion. Dekalb: Northern Illinois University roanthropology. Cambridge, MA: MIT Press. Press.

Lynn, Christopher Dana. 2013. “‘The Wrong McClenon, James. 1997. “Shamanic Healing, Holy Ghost’: Discerning the Apostolic Gift of Human Evolution, and the Origin of Religion.” Discernment using a Signaling and Systems The- Journal for the Scientific Study of Religion 36(3): oretical Approach.” Ethos 41(2):223-247. 345–354.

Lynn, Christopher Dana. 2005. “Adaptive and Miller, Saul L., and Jon K. Maner. 2012. “Over- Maladaptive Dissociation: An Epidemiological perceiving Disease Cues: The Basic Cognition of and Anthropological Comparison and Proposi- the Behavioral Immune System.” Journal of Per- tion for an Expanded Dissociation Model.” An- sonality and Social Psychology 102(6): thropology of Consciousness 16(2): 16-49. 1198–1213.

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Romney, A. Kimball, Susan C. Weller, and Whitehouse, Harvey. 2008. “Cognitive Evolution William H. Batchelder. 1986. “Culture as Con- and Religion: Cognition and Religious Evolu- sensus: A Theory of Culture and Informant Ac- tion.” In The Evolution of Religion: Studies, Theo- curacy.” American Anthropologist 88(2): 313– ries, and Critiques. Joseph Bulbulia, et al., eds. 338. Santa Margarita, CA: Collins Foundation Press. Pp. 31–42. Rossano, Matt J. 2010. Supernatural Selection: How Religion Evolved. New York: Oxford Univer- Worthman, Carol M. 1999. “Emotions: You Can sity Press. Feel the Difference.” In Biocultural Approaches to the Emotions. Alexander Laban Hinton, ed. Rossano, Matt J. 2007. “Did Meditating Make Us Cambridge: Cambridge University Press. Pp. 41– Human?” Cambridge Archaeological Journal 60. 17(1): 47–58. Wrangham, Richard W. 2009. Catching Fire: Schaller, Mark. 2011. “The Behavioural Immune How Cooking Made Us Human. New York: Basic System and the Psychology of Human Sociality.” Books. Philosophical Transactions of the Royal Society B: Biological Sciences 366 (1583): 3418–3426. Christopher D. Lynn is an assistant professor of Sosis, Richard. 2006. “Religious Behaviors, anthropology at the University of Alabama and Badges, and Bans: Signaling Theory and the Evo- director of the Human Behavioral Ecology Re- lution of Religion.” In Where God and Science search Group. He received his Ph.D. from the Meet: How Brain and Evolutionary Studies Alter State University of New York at Albany, focusing our Understanding of Religion, Volume 1: Evolu- on the influence of speaking in tongues on stress tion, Genes, and the Religious Brain. Patrick Mc- Namara and J. Harold Ellens, eds. Westport, CT: response among Pentecostals. Praeger. Pp. 61–86. Max J. Stein is a doctoral student in anthropol- Watkins, Christopher, Lisa DeBruine, Anthony ogy at the University of Alabama. He received an Little, David Feinberg, and Benedict Jones. 2012. M.A. from the University of Alabama in 2012 “Priming Concerns about Pathogen Threat Versus with a master’s thesis focusing on the cultural Resource Scarcity: Dissociable Effects on syndrome nervios in Honduras. Women’s Perceptions of Men’s Attractiveness and Dominance.” Behavioral Ecology and Socio- Andrew P. C. Bishop is a doctoral student in the biology 66(12): 1549–1556. School of Human Evolution and Social Change at Arizona State University. He received his Weller, Susan C. 2007. “Cultural Consensus The- bachelor’s degree from the University of Ala- ory: Applications and Frequently Asked Ques- bama in 2011. tions.” Field Methods 19(4): 339–368.

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