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Why do strangers in collectivist societies act prosocially? Previous work indicates that generalized trust (trust in strangers) is necessary for prosocial behavior; however, generalized trust exists at low levels in collectivist societies. Researchers have also argued that without trust among strangers, social order is threatened. Yet, collectivist societies are not characterized by social disorder; therefore, individuals must be acting prosocially. Without generalized trust, how is this possible? In this work I argue that institutional trust (a belief that institutions induce others to act in a trustworthy manner) is responsible for prosociality in collectivist societies, not generalized trust. Does a similar relationship hold in individualist societies? Although some evidence suggests that prosocial behavior is predicated by generalized trust, other evidence indicates that the stronger predictor is institutional trust. All arguments are tested with data from the World Values Survey (WVS) with data from 14 countries. Results from regression analyses are reported. The chapter concludes with implications and directions for future work.

Incentives are effective at enhancing productivity, but research also suggests that performance incentives can have “unintended negative consequences” including increases in hazard/injuries, increases in errors, and reduction in cooperation, prosocial behaviors, and creativity. Relatively overlooked is whether, when, and how incentives can be designed to prevent such negative consequences. The authors review literature in several disciplines (construction, healthcare delivery, economics, psychology, and [some] management) on this issue. This chapter, in toto, sheds a generally positive light and suggests that, beyond productivity, incentives can be used to improve other outcomes such as safety, quality, prosocial behaviors, and creativity, particularly when the incentives are thoughtfully designed. The review concludes with several potential fruitful areas for future research such as investigations of incentive-effect duration.

This chapter examines how religion and religiosity shape economic norms in Villa Israel, an urban squatter settlement in Cochabamba, Bolivia. In Villa Israel, residents share water with others to help overcome limited access to drinking water. Using a mixed methods approach, we draw on the results of ethnographic research and economic experiments. The analyses yield three key results. First, there were strong norms of generosity and charitable giving in the community. Second, religiosity was positively associated with generosity. People who adhered to Christian conceptions of charity and frequently attended religious services were more likely to give generously. While wealth was a limiting factor on some families' ability to give water, there was no evidence that the rich and poor endorsed different norms of fair giving. Third, the norms of fair giving varied in the context of the three most common reciprocal relationships in the community (family members, coreligionists, and neighbors). Compared with neighbors, exchanges between family members and coreligionists were relatively generous and permissive of self-interest. Based on these results, we conclude that the presence of strong Christian norms of generosity and fair giving is an important institutional mechanism for facilitating water reciprocity in this community.

We investigated the effect of religion on generosity, interpersonal trust, and cooperation by using games developed by experimental economists (Dictator, Trust, and Public Goods). In these experiments, individuals were paired or grouped with unknown strangers to test the degree to which religion promotes prosocial behavior. We evaluated group- and individual-level effects of religion on prosocial behavior across the three games. Although playing the games in a religious setting showed no overall difference as compared to a secular setting, we did find a weak association between some individual-level dimensions of religiosity and behavior in some of the games. The weak association between religion and behavior is consistent with theory and empirical studies using similar measures – the anonymous pairing and grouping of the economic games may moderate individual-level effects of religion. Our research is a strong complement to the empirical literature because the three studies involved a large and diverse sample and used sensitive instruments that have been found to reliably measure prosocial behavior.

The quality of students' relationships with their teachers plays a significant role in their success in school. Social and emotional learning (SEL) curriculums show great promise for supporting student development. However, quality implementation requires that teachers recognize and understand how their behavior and interactions with students impact the development of these skills. The Prosocial Classroom Model proposes that teacher social and emotional competencies (SECs) play a critical role in creating and maintaining a classroom where everyone feels safe, connected, and engaged in learning. In this chapter, we extend the understanding of SEC to include leadership styles as defined by evolutionary motivational systems theory. We argue that a critical dimension of effective SEL instruction and teacher SEC is effective leadership that skillfully applies an understanding of the social and emotional dimensions of classroom interactions that promote motivation, engagement, and learning. Implications for educational theory, policy and practice, and research are discussed.

Here I present a theory of collective action that emphasizes the role of status. I argue that collective action contributions earn individuals improved status by signaling their concern for the group's welfare relative to their own. Having received greater prestige for their contributions to group goals, individuals’ actual motivation to help the group is increased, leading to greater subsequent contributions to group efforts and greater feelings of group solidarity. This “virtuous cycle” of costly contributions to group efforts and enhanced standing in the group shows one way in which individuals’ prosocial behaviors are socially constructed, a consequence of individuals’ basic concern for what others think of them. I discuss a variety of issues related to the theory, including its scope of application, theoretical implications, relationship to alternative models of reputation and prosocial behavior, possible practical applications, and directions for future research.

Rotating Savings and Credit Associations (RoSCAs) are informal lending groups widely found in many developing countries around the globe. This chapter studies the interest-free RoSCAs in Egypt and how it compares to other RoSCAs in Africa. The chapter also examines the possible motives for RoSCA participation employing a primary dataset collected from Cairo, the Egyptian capital. The motives studied include access (or lack thereof) to the formal banking sector, religiosity, self-control, and social preferences. Trust and trustworthiness among RoSCA participants are also studied. The chapter shows that RoSCA participation is very popular among the sample respondents regardless of income levels, access to formal banking and religious views. RoSCAs, however, are shown to play an important role as a commitment device for savings and investment, including human capital accumulation when the self-control level is moderate or low. Social preferences and trust levels, on the other hand, are not found to be significantly different for RoSCA and non-RoSCA participants.

Recent research suggests that prosocial organizations are likely to have more prosocial employees, and that this match plays a significant role in organization contracting practices and productivity – for example, in government. Evidence suggests that selection plays a role: prosocial employees are more likely to join prosocial organizations. In this paper, we ask whether prosocial behavior increases with tenure in prosocial organizations. Using a unique sample of nearly 300 mid-career Indonesian public officials, we find that subjects with longer tenure in the public sector exhibit greater prosocial behavior.

This chapter explores theory and local context of socially constructed pandemic fears during COVID-19; how material and non-material fear objects are construed, interpreted and understood by communities, and how fears disrupt social norms and influence pandemic behavioural responses. We aimed to understand the lived experiences of pandemic-induced fears in socioculturally diverse communities in eastern Indonesia in the context of onto-epistemological disjunctures between biomedically derived public health interventions, local world views and causal-remedial explanations for the crisis. Ethnographic research conducted among several communities in East Nusa Tenggara province in Indonesia provided the data and analyses presented in this chapter, delineating the extent to which fear played a decisive role in both internal, felt experience and social relations. Results illustrate how fear emotions are constructed and acted upon during times of crisis, arising from misinformation, rumour, socioreligious influence, long-standing tradition and community understandings of modernity, power and biomedicine. The chapter outlines several sociological theories on fear and emotion and interrogates a post-pandemic future.