Does religious priming increase the prosocial behaviour of a Japanese sample in an anonymous economic game?

sanae miyatake, Masataka Higuchi

Asian Journal Of Social Psychology · 2017 · 57 citations · 9 references

Concepts

TL;DR

Previous research on religious priming and prosociality has focused on Western contexts, and this study examines its effect in a Japanese sample, highlighting the need for more culture‑specific investigations. The study aimed to replicate Shariff & Norenzayan’s “God is Watching You” experiment to see if religious priming boosts prosocial behavior among Japanese participants. The experiment involved 106 Japanese university students in a dictator game with religious, secular justice, and neutral priming conditions. Results showed no overall priming effect on donations, though theists gave more than atheists in the secular justice condition, suggesting the priming words may not have activated religious cognition in Japanese participants.

Abstract

We examined the effect of religious priming on a Japanese sample in an anonymous dictator game whereas previous studies on religious priming on prosociality had mainly been conducted within Western contexts. The current study attempted to examine whether religion increases prosocial behaviour in a Japanese sample through the replication of ‘God is Watching You’ (Shariff & Norenzayan, 2007) where it was found that participants primed with religion‐related words and secular justice‐related words behaved more prosocially than participants primed with neutral words in an anonymous dictator game. The current experiment was conducted with Japanese students ( n = 106) to examine whether the results of the original study could be applied to Japanese people. The results showed that among the three priming conditions (control, religion, secular justice), there was no difference in the amount of money participants allocated to anonymous strangers, although in the secular justice priming condition, theists allocated more money than atheists. The results might be due to the fact that the religious priming words used in the original study did not precisely activate the propositional network of religion that Japanese participants have. More culture‐specific studies are necessary to examine how religious priming works for non‐Westerners.

References

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