We conducted preregistered replications of 28 classic and contemporary published findings with protocols that were peer reviewed in advance to examine variation in effect magnitudes across sample and setting. Each protocol was administered to approximately half of 125 samples and 15,305 total participants from 36 countries and territories. Using conventional statistical significance (p < .05), fifteen (54%) of the replications provided evidence in the same direction and statistically significant as the original finding. With a strict significance criterion (p < .0001), fourteen (50%) provide such evidence reflecting the extremely high powered design. Seven (25%) of the replications had effect sizes larger than the original finding and 21 (75%) had effect sizes smaller than the original finding. The median comparable Cohen’s d effect sizes for original findings was 0.60 and for replications was 0.15. Sixteen replications (57%) had small effect sizes (< .20) and 9 (32%) were in the opposite direction from the original finding. Across settings, 11 (39%) showed significant heterogeneity using the Q statistic and most of those were among the findings eliciting the largest overall effect sizes; only one effect that was near zero in the aggregate showed significant heterogeneity. Only one effect showed a Tau > 0.20 indicating moderate heterogeneity. Nine others had a Tau near or slightly above 0.10 indicating slight heterogeneity. In moderation tests, very little heterogeneity was attributable to task order, administration in lab versus online, and exploratory WEIRD versus less WEIRD culture comparisons. Cumulatively, variability in observed effect sizes was more attributable to the effect being studied than the sample or setting in which it was studied.

The Indian caste system is a complex social structure wherein social roles like one’s profession became ‘hereditary,’ resulting in restricted social mobility and fixed status hierarchies. Furthermore, we argue that the inherent property of caste heightens group identification with one’s caste. Highly identified group members would protect the identity of the group in situations when group norms are violated. In this paper, we were interested in examining the consequence of caste norm violation and how an individual’s status is mentally represented. High caste norms are associated with moral values while the lower caste norms are associated with immorality. We predicted a ‘black sheep effect,’ that is, when high caste individuals’ group identity (caste norm violation condition) is threatened their salient high caste identity would increase, thereby resulting in devaluing the status of their fellow in-group member if the latter is perceived as perpetrator. We presented participants with a social conflict situation of a victim and a perpetrator that is ‘Caste norm consistent’ (Lower caste individual as a perpetrator and higher caste individual as a victim) and vice versa ‘Caste norm inconsistent’ condition (higher caste individual as perpetrator and lower caste individual as a victim). Then, participants had to choose from nine pictorial depictions representing the protagonists in the story on a vertical line, with varying degrees of status distance. Results showed evidence for the black sheep effect and, furthermore, revealed that no other identity (religious, national, and regional) resulted in devaluing the status of fellow in-group member. These results help us understand the ‘black sheep’ effect in the context of moral norms and status representation and are discussed in the framework of the Indian society.

We claim that religious orthodoxy is related to prejudice toward groups that violate important values, i.e., atheists. Moreover, we suggest that expressing prejudice may efficiently reduce the threat posed by this particular group among people who hold high levels, but not low levels, of orthodox belief. We tested these assumptions in an experimental study in which, after being exposed to atheistic worldviews (value-threat manipulation), high and low orthodox participants were allowed (experimental condition) or not (control condition) to express prejudice toward atheists. Threat was operationalized by cardiovascular reactivity, i.e., heart rate (HR); the higher the HR index, the higher the threat. The results found that people who hold high (vs. low) levels of orthodox belief responded with increased HR after the threat manipulation. However, we observed decreased HR after the expression of prejudice toward atheists among highly orthodox participants compared to the control condition. We did not find this effect among people holding low levels of orthodox belief. Thus, we conclude that expressing prejudice toward this particular group may be an efficient strategy to cope with the threat posed by this group for highly orthodox people. The results are discussed in light of previous findings on religious beliefs and the self-regulatory function of prejudice.