Superstitious Beliefs Research Articles

The effect of superstitions during pregnancy on quality of life and pregnancy adjustment.

This study was planned to determine the effect of superstitions during pregnancy on quality of life and pregnancy adjustment. A descriptive and correlational design was employed. Data were collected from all pregnant women who accepted to participate in the study and lived in the Central Anatolia Region in Türkiye between December 2022 and May 2023 (a single region was targeted due to the possibility of cultural diversity between regions). Data collection tools were a Descriptive Information Form, the Prenatal Self-Evaluation Questionnaire, the Superstitious Belief Scale (SBS), and the SF-36 Quality of Life Scale. Descriptive, comparative, and multiple regression analyses were performed. The mean age of the participants was 27.78 ± 5.09. The mean score of the pregnant women was 32.73 ± 11.18 on the total SBS, 155.80 ± 29.37 on the total Prenatal Self-Evaluation Questionnaire, and 59.27 ± 22.02 on the total SF-36 Quality of Life Scale. A relationship was observed between superstition and pregnancy adjustment and quality of life. The findings of this study showed that as the superstition level of pregnant women increased, their incompatibility with pregnancy increased and quality of life decreased. Midwives and other health personnel should be informed and made aware of superstitions and practices that affect maternal and child health and women should be educated about harmful superstitious practices in the prenatal period.

The interface between body and culture in the figurative conceptualization of the “eye” in Amharic

Abstract Inspired by the notions of body-based and culturally specific embodiment, this study sheds light on the interface between body and culture in the Amharic conceptualization of ayn ‘eye.’ Applying the “lexical approach”, this paper examines the eye-related metaphors in Amharic monolingual and bilingual dictionaries. At the bodily level, the widespread conceptual metaphors knowing/thinking is seeing and eyes are light sources, and the metonymies eye for person and physiological (eye) change stands for an emotion are present in Amharic. In the cultural dimension, ayn is related to the concept of the “evil eye”, which associates the eye with mystical powers. However, contrary to the widespread superstitious belief of the “evil eye” in other cultures, the notion of the “evil eye” in Amharic is associated with the concept of buda--a class of people socially segregated due to their economic status and their supposedly accursed lineage. This study shows that the presence of similar conceptual metaphors (“vision-light”, “vision-knowledge”, and “eye-emotion/personality” metaphors) and cultural beliefs (the “evil eye”) in different languages/cultures does not necessarily entail equivalent conceptualization.

Performance of Superstitious Practice: Resistance of Gender and Class Roles in Deuki

This paper examines the treatment of gender and class roles in the Nepali cultural film Deuki, which highlights the contemporary practices and rituals prevalent in Far-Western Province of Nepal. The primary objective is to analyze the performance of superstitious beliefs and practices associated with the 'Deuki'[1] system, focusing on the injustices faced by girls who are auctioned under the guise of 'Deuki Pratha[2].' This research reveals that these girls experience severe oppression and mistreatment, often being denied agency and basic rights. However, it posits that through empowerment, even the most marginalized individuals can resist such injustices. The study employs theoretical frameworks from performance studies and feminist theory to explore these issues. The findings underscore a critical need for continued discourse on the socio-cultural implications of the ‘Deuki’ system, emphasizing that while awareness and advocacy have led to some decline in this practice, significant challenges remain. The conclusion advocates for further research and policy recommendations to address the evil cultural and ritual practices in Nepal.

Sickle cell disease awareness and perception among Christian religious leaders in Accra Metropolis: a qualitative study.

Sickle Cell Disease (SCD) is a severe hemoglobin gene mutation disorder inherited from both parents. 2% of Ghanaian newborns are affected by SCD; one in three Ghanaians has the hemoglobin S gene. Christian religious leaders may play a role in the prevention of SCD through the promotion of genetic counseling, genotype screening for premarital couples, and offering counseling to couples on prenatal screening and diagnosis for SCD. However, little is known about the awareness and perception of SCD among Christian religious leaders in Ghana, and this study aims to explore these. This study adopted a qualitative descriptive design to explore the awareness and perception of SCD among Christian religious leaders in the capital city of Ghana. A purposive sampling technique selected 16 participants from churches under the main Christian groups. The participants were chosen based on their roles and responsibilities within their respective churches. Data was collected using a semi-structured interview guide, which included open-ended questions to encourage participants to share their thoughts and experiences. The interviews were conducted in a private setting to ensure confidentiality. The data was then analyzed using a thematic analysis approach, which involved identifying recurring themes and patterns in the participants' responses. The study's findings are crucial. They reveal a high awareness of SCD among Christian religious leaders, but also some misconceptions. Most of the religious leaders knew SCD was a genetic disease, although a few associated SCD with superstitious beliefs, poor dietary intake, and lifestyle. Some also stated that SCD was a disease of the blood group instead of the defective haemoglobin gene. They perceived SCD to be burdensome, disruptive, and draining, and they associated the disease with burnout in Persons Living with SCD (PLWSCD) and their families. The religious leaders had a good social network with PLWSCD, including family, friends, colleagues, and congregants. These findings underscore the need for intense education about SCD, especially among Christian religious leaders. It is crucial to engage all stakeholders to intensify public awareness and education about SCD while improving the management and social support systems available to PLWSCD and families. This includes the religious institution's leadership, PLWSCD and families, the Ministry of Health, Ghana Health Service, and the Ghana Education Service. As active stakeholders, religious leaders can play a vital role in supporting PLWSCD if they are equipped with the necessary knowledge about the condition. .

Hüseyin Rahmi’s queer hauntology: (Un-)making of the secular nation/state/self

ABSTRACT Hüseyin Rahmi’s works feature ghosts, jinns, living skeletons, monsters, and ghouls. Literary historians, citing the writer’s own words, often account for this by suggesting that it was for instructional purposes in that he was trying to dispel superstitious beliefs then prevalent in society. The commonplace conviction is that he was yet another modernisationist, nationalist, and secular writer who took it upon himself to enlighten people to help the nation modernise. A number of biographical sidenotes accompany this conviction, implying that Hüseyin Rahmi may have been attracted to men. Nevertheless, neither these sidenotes nor his enthusiasm for monsters and ghosts has significantly affected the understanding of his work. Reading his Cadı and Dirilen İskelet, I argue that there is a queer element in his works that resists the writer’s intention and the contextualisation of his work. Hüseyin Rahmi’s monsters and ghosts illustrate the making of the nation-state through an empty, linear, homogenous time in a disenchanted present but they also haunt this making by inscribing the so-called superstitions of the past into its core, thereby gesturing towards the unmaking of the biopolitical nation-state and its heteronormative-reproductive body.

Assamese Cultural Narratives of Health, Illness and Healing

This present study was undertaken to understand the existing Assamese society beliefs and practices in relation to various illnesses such as jaundice and chicken pox. A purposive or judgmental sampling technique was adopted to select the subjects for the study. Data was collected from elderly subjects who had good knowledge about indigenous beliefs and practices of health and illnesses with the age group for the study considered at 50 and above for both genders. From the study, we find that most of the people strongly believed that health related issues can be cured with all the traditional form of practices or home remedies. The study found numerous believes and practices where some are safe and have scientific validation while some do not. We also find that these practices have been prevalent since time immemorial in the Assamese society, to the point that people tend to seek solutions from local ‘medicinemen’ rather than visit modern doctors. Though some practices have scientific validation, some are purely based on superstitious beliefs and might cause more harm than good if there are not enough interventions to remove ignorance among the people still adhering to such practices.

Investigation of Superstitious Behavior Tendencies of Professional Football Players and Coaches

This study aims to elucidate the superstitious behavior tendencies of professional football players and club coaches. The research group consists of 22 football players and 9 football coaches selected through the "Criterion Sampling" method. The research is considered as basic qualitative research. These are qualitative research studies in which data are collected through documents, interviews, or observation analyses. The research design employed in this study is phenomenology (phenomenological research design) which is a qualitative research design. In this research, “Superstitious Belief” has been selected as the phenomenon and the meanings attributed to this phenomenon by football players and coaches are attempted to be revealed. Semi-structured interview forms have been prepared to identify the superstitious behavior tendencies of players and coaches. In this context, open-ended questions are asked to the participants to determine their superstitious behavior tendencies. The data obtained have been analyzed using the content analysis method. According to the findings, the Superstitious Behavior Tendency comprises a theme, a sub-theme, and six categories. Under the sub-theme of superstitious behavior tendencies among professional football players and coaches are the categories of Clothing-Appearance, Lucky Objects, Pre-match Ritual, In-match Behavior, Team Ritual, Faith and Prayer. The opinions of players and coaches regarding the questions prepared for this theme are presented. Word clouds have been created illustrating prominent codes under the identified categories based on data obtained from interviews with participants. In conclusion, beyond effective preparation and training phases for performance enhancement, it is discerned that some superstitious behavior tendencies exist among players, contributing to elevating their motivation and self-confidence to higher levels.

Exploring the Mechanisms that Allow Incompatible Beliefs to Coexist in the Cognitive System.

Despite assumptions that people strive for consistency between their beliefs, endorsement of mutually incompatible ones is not rare - a tendency we have previously labelled doublethink, by borrowing from Orwell. In an attempt to understand the nature of doublethink and the underlying mechanism that enables incompatible beliefs to coexist, we conducted two preregistered studies (total N = 691). To do so, in Study 1, we first explored how doublethink relates to (1) thinking styles (rational/intuitive, actively open-minded thinking, and need for cognitive closure), (2) a set of irrational beliefs (magical health, conspiratorial, superstitious, and paranormal beliefs) and (3) its predictiveness for questionable health practices (non-adherence to medical recommendations and use of traditional, complementary and alternative medicine). We then additionally expanded the set of health behaviors in Study 2, and related doublethink to trust in two epistemic authorities - science and the wisdom of the common man. Finally, in both studies, we explored whether those prone to inconsistent beliefs are also more likely to simultaneously rely on conventional and alternative medicine, despite their apparent incompatibility. While doublethink was positively related to need for cognitive closure and different irrational beliefs that easily incorporate contradictions, as well as negatively to actively open-minded thinking, we did not find it to be predictive of the use of non-evidence-based medicine nor of its simultaneous use with official medicine. It seems that this novel construct can be best understood as a feature of the cognitive system that allows incompatible claims to enter it. However, once beliefs are within the system, they are compartmentalized, without any cross-referencing between them. This is further reflected in non-evidence-based beliefs persisting within the belief system, irrespective of their content.

Cultural beliefs and indigenous knowledge about the red fox (Vulpes vulpes) in the Hindu Kush ranges of north-western Pakistan

ABSTRACT We conducted this study to see if cultural beliefs and indigenous knowledge about the red fox (Vulpes vulpes) differed among demographic parameters in Chitral, Pakistan. We interviewed 600 participants (40 from Bumburet and Rumbur; 560 from Mulkhow, Torkhow, Mastuj, Lotkoh, Laspur, and Chitral town) using quantitative, structured questionnaires from June 2020 to September 2021. The questionnaire contained five questions about cultural beliefs and four about the knowledge about red foxes. We found greater association among females (versus males), with low levels of education and age (less than 20 and greater than 40 years) and beliefs that displaying red fox tail protects from accidents, increases life expectancy, protects from evil eyes and magic spells, and brings good luck. Of two indigenous tribes interviewed, the Kalasha people living in rural settings disregarded superstitious beliefs and had more knowledge about the red fox than Khow people.

“Spirit child” and concomitant paedicides in Africa: a systematic review of the empirical literature

ABSTRACT A sizeable proportion of child homicides in most African communities is triggered by certain superstitious beliefs and practices such as the so-called “spirit child/children” – children, particularly disabled babies, believed to possess malevolent spirits that cause misfortunes and deaths in their families and the community. Such children are sometimes killed. The present study sought to consolidate and synthesise information on spirit child homicides in African settings to facilitate greater knowledge and understanding of the phenomenon. Utilising the PRISMA guidelines, a literature search for empirical works on spirit child homicides published between 2000 and 2022 was conducted across four databases: Scopus, Web of Science, Journal Storage (JSTOR), and Google Scholar. Thirteen studies met the inclusion criteria. The review shows that spirit child homicide occurs largely in rural communities, and that demonophobia, poverty, poor access to health provision, influence of traditional healers, and lack of support for parents of children with disabilities are the major factors that sustain the practice. Because the spirit child belief is deeply entrenched in the culture of the practicing communities, a multi-layered approach will be required to combat spirit child motivated paedicides.

Superstitious beliefs and marketing appeals

In recent years, superstitions and their characteristics have become a tool for brands to attract consumers to buy their products. This research aims to analyze how brands use astrological content in their digital media. Adopting a qualitative method, we conducted a content analysis on four Brazilian brands’ websites and Instagram pages (Risquè, Farm, Imaginarium, Skol Beats). Five categories guided the analysis, within which subcategories were found, presented in the results section: (1) Type of language: “humorous” or “mystical”; (2) Approach to astrology: “prognostic” or/and “personality”; (3) Knowledge of astrology: requires or does not require consumer’s knowledge of astrology; (4) Integration brand-product-content: astrological content “associated” or “not” with the products; (5) Partnerships: “presence” or “not” of partnerships with other brands concerning the astrology theme. In general, the type of content produced by these brands regarding astrology is interactional, and uninformative. Therefore, this research answers the question: Are superstitious beliefs important for marketing appeals? Yes, they are, especially in the current market context. This research contributes to the literature on superstition, by exploring astrology in the context of the market, and to the marketing literature, by studying how brands use astrology in their media. For managerial implications, it is important for brands to work on astrology with content of the interactional type, that does not need to be very informative, as consumers interested in this topic seem to already have prior knowledge about it. Additionally, we highlight a range of ways in which brands can work with astrology as a theme.

What if Hitler had won WWII and met Kennedy in 1964? Perception and evaluation of counterfactual historical fiction.

This study investigates the cognitive processing and perception of counterfactual historical fiction and its effects on readers' receptivity to fascism, superstitious beliefs, and satisfaction with the present state of politics. Counterfactual historical fiction presents alternative realities where history diverges from the official historiography, such as in Robert Harris' novel Fatherland, which depicts a counterfactual world where Hitler won WWII. It was hypothesized that reading this genre incurs additional cognitive costs and is perceived with less realism and more aesthetic appreciation compared to historical fiction. Seventy-four subjects were divided into two groups and presented with two versions of paragraphs from Fatherland. An experimental group read the original version, describing a counterfactual reality where Hitler is still alive in 1964 (counterfactual historical fiction). A control group read a manipulated version, where events are made plausible by being backdated to 1941 (historical fiction). The study employed a triangulation of methods, utilizing online eye tracking and self-report questionnaires with 7-point Likert scale measurements. The results indicate that counterfactual historical fiction is associated with increased cognitive demands at the first point of divergence, i.e., the first linguistic cue indicating counterfactuality. This genre also induced less perceived realism of history (factuality) and more surprise. Both versions of the text impacted readers by decreasing agreement with fascism, reducing superstitious beliefs, and enhancing their positive evaluation of the current political situation. The study reveals the cognitive processing of counterfactual historical fiction, highlighting the need for revising current theoretical assumptions. Additionally, the positive impact on readers' attitudes and beliefs may underscore literature's potential role in fostering critical thinking, pro-social behavior, and satisfaction. Further research is suggested for subsequent empirical validation.

Myths and Realities: How Different Forms of Superstitious Beliefs Create Good and Bad Luck for People in Pakistan through an Anthropological Lens

The present research explores various forms of superstitious beliefs that are commonly practiced, despite being inconsistent with rational thought and known laws of nature. These beliefs are often followed by individuals in their daily routines, in the hope of attracting good luck and avoiding bad luck. The study was conducted in the Lal Qala District of Dir Lower, Malakand Division, Khyber Pakhtunkhwa, Pakistan. Data was collected from 23 participants using purposive sampling, through in-depth interviews and participant observation. A qualitative approach was employed, and primary information was supplemented with empirical data to analyze the different forms of superstitious beliefs and their underlying themes. Thematic analysis revealed that various superstitious beliefs, such as stepping below a ladder, encountering cat with black color passing one's path, considering specific dates like the 13th of March as unlucky, and beliefs related to weddings and colors, are widely practiced to either attract or avoid future occurrences of good or bad luck. However, it is suggested that eliminating these superstitious beliefs from society can be achieved through proper religious training, the spread of education, the dissemination of positive and scientific knowledge, and the constructive role of media.

MYSTIC, SUPERSTITIONS AND SOCIETY: AN EXPLORATION OF THE BELIEF NARRATIVES OF KAKCHING

In the modern age, where science and rational thinking have taken the reign over everyday life, it may seem like the world of superstitions is a chronicle of the past. However, it is still embedded into the present society as it is a habitual behavior which has been ingrained by the older generation of society. So, where does these superstitious beliefs come from and in what form do they exist in this day and age where science has become the solution for every question? The answer lies in folklore and its narratives, which have stemmed from the society. The paper will focus on the belief narratives which have been used to create an avenue for the superstitions within the belief system as well as validate such beliefs. The creation of the belief system is as old as the society itself. Traditionally, they are transmitted orally through generations, amalgamating into the pedagogical space of the society. In the old days, circumstances or situations caused either by nature or supernatural forces were explained through these narratives, which made it easier for the members of society to accept them. Belief narratives take the form of independent narratives or are integrated into other folk narratives, especially myths and legends. Generally, since myths and legends are believed to be factual and historical, they are rarely questioned by the people, thereby assimilating into the identity and belief system of the society. As such, the paper will bring forth the belief narratives of Kakching and question their position within contemporary society. Furthermore, by analyzing the socio-cultural elements embedded within these narratives, it will help the readers understand how these narratives have helped in shaping the social, cultural and behavioral patterns of the people of Kakching.

“If it has happened once, it can happen again”. The impact of previous pregnancy loss on anxious women's ongoing pregnancies: A qualitative study from Pakistan

BackgroundPregnancy loss that includes both miscarriage and stillbirth cause significant psychological distress for women including anxiety, depression, and grief that persist long after physical recovery. This study focuses on the experiences of women in Pakistan, where pregnancy loss rates are high. ObjectiveTo explore how pregnant women with anxiety symptoms and a history of pregnancy loss perceive their past experiences with the loss and how it affects overall well-being in their current pregnancy. DesignQualitative methods were used to explore the impact of previous pregnancy loss on the well-being of pregnant women. SettingThis qualitative research was embedded within a randomized control trial conducted in a tertiary care facility in Rawalpindi, Pakistan. ParticipantsData were collected through in-depth interviews with 18 pregnant women who had experienced pregnancy loss. Data was analyzed using Framework Analysis. FindingsThe findings revealed several factors influencing participants' well-being during pregnancies that resulted in a loss, such as unsupportive and abusive environments, unintended pregnancies, certain superstitious beliefs, poor health, and lack of access to quality healthcare. The study also highlighted the adverse impact of previous pregnancy loss on the ongoing pregnancy, including deterioration of physical and mental health and aversion of healthcare services. However, some participants reported positive changes in medical and self-care practices and an enhanced faith and reliance on destiny in their subsequent pregnancies. ConclusionOur study highlights the lasting impact of past pregnancy loss on subsequent pregnancies, affecting overall wellbeing and leading to healthcare avoidance. We identified persistent anxiety along with positive outcomes like enhanced medical practices and strengthened faith. Results suggest the need for culturally responsive interventions to support the overall well-being of anxious pregnant women with a history of pregnancy loss in resource-constrained settings.

In Search of Unheard Voices: Monologism in U.R. Anantha Murthy’s Samskara: A Rite for a Dead Man

Women are frequently oppressed by patriarchal ideals, leading to their voices being marginalized in society. The research elaborates on how the male characters representing hierarchical structures suppress the central female characters, to remain silent or prevent them from expressing themselves, as depicted in Samskara: A Rite for a Dead Man (1976), a translation of the Kannada novel Samskara (1965) authored by U.R. Anantha Murthy. The novel Samskara (1965) is translated into English as Samskara: A Rite for a Dead Man (1976) by A. K. Ramanujan. A patriarchal society is portrayed in Samskara: A Rite for a Dead Man (1976), where rituals and superstitious beliefs take precedence over compassion. Chandri, the only female character, has a major role yet speaks the least, sometimes being overpowered by the male characters. Hence, irrespective of their socioeconomic status, women are subjected to societal, economic, and physical exploitation. The purpose of this paper is to analyse, from a Bakhtinian standpoint, the representation of women's voices in monologism discourse. This research critically examines the portrayal of female characters in Samskara: A Rite for a Dead Man (1976), highlighting how they are reduced to submissive figures under the control of dominant males. While the female characters have limited dialogue, overshadowed by the presence of male characters, they still manage to make a significant impression on the readers. In his narration, the author presents the ramifications of societal regulations in an authentic circumstance from a singular perspective (monologic) as opposed to employing multiple voices (dialogic). The paper clarifies the current state of women's voices with the novel, which is set in traditional India where gender norms were dominant and female dissent was banned. A prevalent theme in contemporary society, intersectionality in gender is portrayed in the novel. Thus, the article sheds light on the contemporary gender empowerment movement and the significance of empowering women's voices in all aspects of life.

Charles Darwin: towards a bio-religious and colonial genealogy of evolutionary being

ABSTRACT While studies have examined Charles Darwin's wide social and political impact, they have not adequately centred the combined influence of colonial systems of human differentiation and religion within them. To address this, I draw from Sylvia Wynter's critique concerning how religious and colonial discourses contribute to the shifting development of Man within the Western tradition. Specifically, I explore how Darwin focused his evolutionary gaze towards one of the unique foundations of what it meant to be human in his time: religion. Tracing the entangled religious and colonial filiations of Darwin's thought, I show that he established an evolutionary link between human and non-human animals by proposing both Indigenous peoples and dogs held superstitious beliefs. To illustrate this, I show that Darwin transposed Victorian anthropological conceptions of religion - as a quantifiable object of knowledge corresponding to the intellect and associated with phrenology, dream theory and the apparitional soul - into a bio-religious conception of evolution. Furthermore, I argue that Darwin's bio-evolutionism assumes Christianity is most closely associated with abstract reason. Finally, analyzing the role of race in Darwin's thought, I suggest that theology is not what was before modern scientific bio-evolutionary conceptions of race, but at its very core.

Obsessive-compulsive symptoms in professional tennis players

IntroductionEngaging in moderate physical activity holds a vital role in our daily lives, serving as both a means of social recreation and a fundamental contributor to physical and mental wellbeing. It is also worth noting that such activity can potentially produce mood-enhancing effects by promoting neurogenesis and neuronal adaptability. Intriguingly, certain individual psychological traits such as rituals, compulsions, obsessional thinking, and superstitious beliefs, as well as inflexibility in daily routines, appear to serve a purpose in competitive athletic endeavors.ObjectivesThe aim of our study was to investigate the possible presence of obsessive-compulsive symptoms or disorders, as well as of superstitions or magical thinking, in a group of professional tennis players, by means of standardized assessment scales, as compared with healthy subjects who did not professionally perform any kind of sport activity.MethodsTwenty-five current or former professional tennis were recruited within the Italian Tennis Federation during an international competition and during a master meeting of coaches. All of them underwent a psychiatric interview with a structured scale and a psychopathological assessment carried out with the Mini-International Neuropsychiatric Interview (MINI) and the Yale-Brown Obsessive-Compulsive Scale (Y-BOCS). Data were analyzed and compared.analysis was performed by means of contingency tables, χ² tests, group statistics, paired, independent and Mann Whitney’s tests.ResultsThe Y-BOCS total score was significantly higher in both current and retired athletes than control subjects (5.96 ± 5.76 versus 1.24 ± 2.65, p = 0.001, t = 3.72). Current athletes showed more frequently current aggressive obsessions (χ2 = 0.041, r = 5.24) and current miscellaneous compulsions (χ2 = 0.030, r = 5.94) than past athletes. The Y-BOCS (t = 3.4, p = 0.002) obsessions (t = 3.48, p = 0.002), and compulsions subscale (t = 3.11, p = 0.005) scores were higher in current players than in the other group.ConclusionsOur results support the hypothesis that high-level competitive sports activities, which suppose compliance with strict daily routines and extensive training, could constitute a risk factor for the onset of full-blown obsessive-compulsive disorder in more vulnerable subjects. Similarly, there is a growing demand for sport psychological support experts in order to prevent high stress in training and competitions.Disclosure of InterestNone Declared

Analysis of Differences in Common Superstitious Beliefs among Students of Ibb University: A Variable-based Study

يهدف البحث إلى تحليل الفروق في مستوى الاعتقاد وفقا لمتغيرات كثيرة أهمها , الجنس , والسكن والتخصص والمستوى الدراسي . وقد تم تناول المحاور التالية : المقدمة – مشكلة البحث – أهمية البحث وأهدافه – مصطلحات البحث – دراسات سابقة - إجراءات البحث -نتائج البحث ,وتوصل البحث إلى جملة من النتائج أهمها :إن الطلبة الذكور أكثر اعتقادا بالمعتقدات الخرافية مقارنة بالطالبات الإناث .وأن التعليم الجامعي لا يؤثر إيجابا في التقليل من الاعتقاد بالمعتقدات الخرافية بدليل أن الطالب يخرج من الجامعة كما دخل إليها ولا فرق في ذلك بين طلبة الاختصاصات العلمية وطلبة الاختصاصات الإنسانية وهذا مؤشر خطير وغير مقبول منطقيا.

Is There a Gender Gap in the Birthday-Number Effect? The Case of Lotto Players and the Role of Sequential Choice.

The literature on lottery gambling shows that players do not select numbers randomly, a phenomenon which is called conscious selection. Mainly, players prefer "small" numbers (less than thirty), either because of the existence of small lucky numbers or because they are victims of the so-called birthday-number effect. Because lotto games are parimutuel, such preferences result in poor ticket choices in terms of achieving below average returns. Using data from Belgium, where approximately 10% of the population plays lotto games every week, this paper extends prior literature by documenting the existence of a gender gap in the birthday-number effect, with women displaying a stronger birthday-number effect than men, as well as the non-persistence of the birthday-number effect (and consecutively of the gender gap) when participants are asked to fill in a second lotto ticket immediately after their first one. The disappearance of the birthday-number effect in sequential choices appears to be driven by response speed, with participants being twice as fast to fill in the second ticket compared to the first one. Moreover, we find that participants who bet on their birthday numbers take significantly more time to complete their ticket. Contrary to prior research, we find that the strength of the birthday-number effect is positively related to deliberative number choices, not intuitive and automatic number choices. Our results are robust to controlling for potential confounding effects including those related to participants' age, education, self-esteem, and superstitious beliefs.