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We assess the consistency of measures of individual local ecological knowledge obtained through peer evaluation against three standard measures: identification tasks, structured questionnaires, and self-reported skills questionnaires. We collected ethnographic information among the Baka (Congo), the Punan (Borneo), and the Tsimane' (Amazon) to design site-specific but comparable tasks to measure medicinal plant and hunting knowledge. Scores derived from peer ratings correlate with scores of identification tasks and self-reported skills questionnaires. The higher the number of people rating a subject, the larger the association. Associations were larger for the full sample than for subsamples with high and low rating scores. Peer evaluation can provide a more affordable method in terms of difficulty, time, and budget to study intracultural variation of knowledge, provided that researchers (1) do not aim to describe local knowledge; (2) select culturally recognized domains of knowledge; and (3) use a large and diverse (age, sex, and kinship) group of evaluators.

Limited research has examined attributional biases in the context of extreme intergroup conflict, and the research that does exist contains methodological shortcomings. To remedy this, 282 Indonesians read a newspaper article describing a violent incident in Ambon. Christians (but not Muslims) used stronger situational attributions for violent ingroup acts than for violent outgroup acts. In contrast, both Muslims and Christians used stronger dispositional attributions for violent outgroup acts than for violent ingroup acts. This latter tendency emerged independently of who was described in the article as the perpetrators of the violence. Implications for our understanding of intergroup conflict are discussed. [ABSTRACT FROM AUTHOR]

Although the media are regularly charged with bias, empirical evidence of media bias is variable. The aim of the current research was to explore the utility of an intergroup perspective to understanding media bias as it emerges in the context of intergroup conflict. Content analysis was conducted on accounts of ongoing Christian-Muslim conflict in Ambon, Indonesia, as reported in both Christian and Muslim newspapers. This revealed the operation of a 'naming bias', whereby both Christian and Muslim newspapers were more likely to explicitly name the religious outgroup as perpetrators of intergroup conflict than they were to attribute responsibility to their own group. The prevalence of this bias was, however, asymmetrical across the two groups: it was pronounced in the Muslim newspaper but minimised in the Christian one. This pattern was evident in a general sample of media reports, and in a sample of matched reports in which the same incident was covered by both papers. The naming bias and its variable operation is explained with reference to social psychological theorising about intergroup dynamics. [ABSTRACT FROM AUTHOR]

While cross-cultural research on subjective well-being and its multiple drivers is growing, the study of happiness among Indigenous peoples continues to be under-represented in the literature. In this work, we measure life satisfaction through open-ended questionnaires to explore levels and drivers of subjective well-being among 474 adults in three Indigenous societies across the tropics: the Tsimane' in Bolivian lowland Amazonia, the Baka in southeastern Cameroon, and the Punan in Indonesian Borneo. We found that life satisfaction levels in the three studied societies are slightly above neutral, suggesting that most people in the sample consider themselves as moderately happy. We also found that respondents provided explanations mostly when their satisfaction with life was negative, as if moderate happiness was the normal state and explanations were only needed when reporting a different life satisfaction level due to some exceptionally good or bad occurrence. Finally, we also found that issues related to health and-to a lesser extent-social life were the more prominent explanations for life satisfaction. Our research not only highlights the importance to understand, appreciate and respect Indigenous peoples' own perspectives and insights on subjective well-being, but also suggests that the greatest gains in subjective well-being might be achieved by alleviating the factors that tend to make people unhappy., Competing Interests: The authors have declared that no competing interests exist.