Group dancing is a ubiquitous human activity that involves exertive synchronized movement to music. It is hypothesized to play a role in social bonding, potentially via the release of endorphins, which are analgesic and reward-inducing, and have been implicated in primate social bonding. We used a 2 × 2 experimental design to examine effects of exertion and synchrony on bonding. Both demonstrated significant independent positive effects on pain threshold (a proxy for endorphin activation) and in-group bonding. This suggests that dance which involves both exertive and synchronized movement may be an effective group bonding activity.

Moralistic gods, supernatural punishment and the expansion of human sociality Benjamin Grant Purzycki 1 , Coren Apicella 2 , Quentin D. Atkinson 3,4 , Emma Cohen 5,6 , Rita Anne Mcnamara 7 , Aiyana K. Willard 8 , Dimitris Xygalatas 9,10,11 , Ara norenzayan 7 & Joseph henrich 7,12,13 Since the origins of agriculture, the scale of human cooperation and societal complexity has dramatically expanded 1,2 . This fact challenges standard evolutionary explanations of prosociality because well-studied mechanisms of cooperation based on genetic relatedness, reciprocity and partner choice falter as people increasingly engage in fleeting transactions with genetically unrelated strangers in large anonymous groups. To explain this rapid expansion of prosociality, researchers have proposed several mechanisms 3,4 . Here we focus on one key hypothesis: cognitive representations of gods as increasingly knowledgeable and punitive, and who sanction violators of interpersonal social norms, foster and sustain the expansion of cooperation, trust and fairness towards co-religionist strangers 5-8 . We tested this hypothesis using extensive ethnographic interviews and two behavioural games designed to measure impartial rule-following among people (n = 591, observations = 35,400) from eight diverse communities from around the world: (1) inland Tanna, Vanuatu; (2) coastal Tanna, Vanuatu; (3) Yasawa, Fiji; (4) Lovu, Fiji; (5) Pesqueiro, Brazil; (6) Pointe aux Piments, Mauritius; (7) the Tyva Republic (Siberia), Russia; and (8) Hadzaland, Tanzania. Participants reported adherence to a wide array of world religious traditions including Christianity, Hinduism and Buddhism, as well as notably diverse local traditions, including animism and ancestor worship. Holding a range of relevant variables constant, the higher participants rated their moralistic gods as punitive and knowledgeable about human thoughts and actions, the more coins they allocated to geographically distant co-religionist strangers relative to both themselves and local co-religionists. Our results support the hypothesis that beliefs in moralistic, punitive and knowing gods increase impartial behaviour towards distant co-religionists, and therefore can contribute to the expansion of prosociality.Among the other factors 2-4,7 that influence the emergence of human ultrasociality and complex societies, the diffusion of explicit beliefs in increasingly moralistic, punitive and knowledgeable gods may have played a crucial role 6,7 . People may trust in, cooperate with and interact fairly within wider social circles, partly because they believe that knowing gods will punish them if they do not. Additionally, through increased frequency and consistency in belief and behaviour sets, commitments to the same gods coordinate people's expectations about social interactions [5][6][7][8][9] . Moreover, the social radius within which people are willing to engage in behaviours that benefit others at a cost to themselves may enlarge as gods' powers to monitor and punish increase 10 . To account f...

Physical exercise is known to stimulate the release of endorphins, creating a mild sense of euphoria that has rewarding properties. Using pain tolerance (a conventional non-invasive assay for endorphin release), we show that synchronized training in a college rowing crew creates a heightened endorphin surge compared with a similar training regime carried out alone. This heightened effect from synchronized activity may explain the sense of euphoria experienced during other social activities (such as laughter, music-making and dancing) that are involved in social bonding in humans and possibly other vertebrates.

The emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to such mechanisms being constrained to the religious ingroup, possibly at the expense of religious outgroups. To test these hypotheses, we administered two behavioural experiments and a set of interviews to a sample of 2228 participants from 15 diverse populations. These populations included foragers, pastoralists, horticulturalists, and wage labourers, practicing Buddhism, Christianity, and Hinduism, but also forms of animism and ancestor worship. Using the Random Allocation Game (RAG) and the Dictator Game (DG) in which individuals allocated money between themselves, local and geographically distant co-religionists, and religious outgroups, we found that higher ratings of gods as monitoring and punishing predicted decreased local favouritism (RAGs) and increased resource-sharing with distant co-religionists (DGs). The effects of punishing and monitoring gods on outgroup allocations revealed between-site variability, suggesting that in the absence of intergroup hostility, moralizing gods may be implicated in cooperative behaviour toward outgroups. These results provide support for the hypothesis that beliefs in monitoring and punitive gods help expand the circle of sustainable social interaction, and open questions about the treatment of religious outgroups.

Recent game-theoretic simulation and analytical models have demonstrated that cooperative strategies mediated by indicators of cooperative potential, or "tags," can invade, spread, and resist invasion by noncooperators across a range of population-structure and cost-benefit scenarios. The plausibility of these models is potentially relevant for human evolutionary accounts insofar as humans possess some phenotypic trait that could serve as a reliable tag. Linguistic markers, such as accent and dialect, have frequently been either cursorily defended or promptly dismissed as satisfying the criteria of a reliable and evolutionarüy viable tag. This paper integrates evidence ftom a range of disciplines to develop and assess the claim that speech accent mediated the evolution of tag-based cooperation in humans. Existing evidence warrants the preliminary conclusion that accent markers meet the demands of an evolutionarüy viable tag and potentially afforded a cost-effective solution to the challenges of maintaining viable cooperative relationships in diffuse, regional social networks.