The Phnom Penh Post reports on a Cambodian village that's converting to Christianity for economic reasons:
At upwards of US$500, the cost of slaughtering a buffalo to revive a relative condemned to ill-health by the spirits has pushed the Jarai indigenous minority residents of Somkul village in Ratanakkiri to a more affordable religious option: Christianity.
In the village in O’Yadav district’s Som Thom commune, about 80 per cent of the community have given up on spirits and ghosts in favour of Sunday sermons and modern medicine.
A new survey study by Amir Hetsroni (who has also studied the difference between real doctors and TV doctors) and Hila Levenstein looks at the relationship between TV viewing and crime perception. The study, to be published next year in Psychological Reports, found a difference between religious and non-religious participants. From Ynetnews:
Yet the data collected from the 778 residents of northern Israel who watched channels 2 and 10 during prime time viewing hours in 2009 revealed some unexpected information.
It soon became clear that among secular viewers there was a certain connection between television viewing and fear of falling victim to a crime. Whereas a situation called Counter-Cultivation was diagnosed among religious viewers. This means that the more they watched television, the less they feared becoming a victim of a crime.
Below are his responses about confirmation bias in religion, the "score" of our morals, the power of branding, how his research has made him a centrist, and how the search for truth is hampered by our own biases. Big thanks to him and all our readers for another great Q&A.
In a recent Football Freakonomics video about Tim Tebow, I made a connection between his faith and performance: Tebow is hardly the first NFL quarterback to be demonstrative about his religious faith. But he’s very demonstrative – and it’s worth considering how that faith may affect his play. By definition, faith often translates into a […]
In the zero-sum game of competitive markets, one company's misstep is often a rival's gain. But what about in the marketplace of religion?
A new study (PDF here) titled “Substitution and Stigma: Evidence on Religious Competition from the Catholic Sex-Abuse Scandal," by Notre Dame economist Daniel Hungerman, looks at whether other religious faiths gained from the Catholic Church sex abuse scandal. Using data from 1990-2007, Hungerman finds significant spillover effects on other religious groups.
The big winner? Baptist churches, both financially and in membership growth.
The Jewish New Year is announced by blasts on a ram’s horn (shofar). Many people use much larger horns instead (a kudu, for example). This year, as part of the religious service, a woman picked up the ram’s horn to blow a few sounds, and not much came out—a few feeble toots. After squeaking out half the required notes, she switched to the kudu horn—she switched to additional capital. With the larger horn she blasted the entire congregation out of their seats—truly wonderful sounds.
Even in a religious service we can observe that the marginal product of labor is enhanced by additional capital—even in this context labor and capital are complements in production.
This is a cross-post from James Altucher‘s blog Altucher Confidential. His previous appearances on the Freakonomics blog can be found here.
If I stood in the center of Times Square and said something like “Moses didn’t really part the Red Sea,” or “Jesus never existed,” people would probably keep walking around me, ignoring what I said.
But if I stood there and said, “Going to college is the worst sin you can force your kids to commit,” or “You should never vote again,” or "Never own a home," people would probably stop, and maybe I‘d lynched. But I would’ve at least gotten their attention. How? By knocking down a few of the basic tenets of what I call the American Religion.
It’s a fickle and false religion, used to replace the ideologies we (a country of immigrants) escaped. Random high priests lurk all over the Internet, ready to pounce. Below are the Ten Commandments of the American Religion, as I see them. If you think there are more, list them in the comments.
A new study released by the American College of Obstetrics and Gynecology, from main author Debra Stulberg, surveys 1,144 ob-gyns (1,800 were initially approached) to see how many provide abortion services. Though legal, abortion is much harder to come by than one might expect: while 97% of ob-gyns reported having encountered women seeking an abortion, only 14% said they were willing to perform the service.
The authors further break down willing abortion providers based on gender, location, and religious affiliation. Here's the abstract:
What does it take for an idea to spread from one to many? For a minority opinion to become the majority belief? According to a new study by scientists at the Rensselaer Polytechnic Institute, the answer is 10%. Once 10% of a population is committed to an idea, it's inevitable that it will eventually become the prevailing opinion of the entire group. The key is to remain committed.
The research was done by scientists at RPI's Social Cognitive Networks Academic Research Center (SCNARC), and published in the journal Physical Review E. Here's the abstract:
We show how the prevailing majority opinion in a population can be rapidly reversed by a small fraction p of randomly distributed committed agents who consistently proselytize the opposing opinion and are immune to influence. Specifically, we show that when the committed fraction grows beyond a critical value pc=10%, there is a dramatic decrease in the time Tc taken for the entire population to adopt the committed opinion. In particular, for complete graphs we show that when p<pc, Tc~exp[a(p)N], whereas for p>pc, Tc~lnN. We conclude with simulation results for Erdos-Rényi random graphs and scale-free networks which show qualitatively similar behavior.
According to a new working paper that looks at Canadian compulsory schooling laws, an additional year of education leads to a 4 percent decline in the likelihood that someone identifies with a religious tradition.