Ivana Konvalinka

The neuropeptide oxytocin has been shown to affect social interaction. Meanwhile, the underlying mechanism remains highly debated. Using an interpersonal finger-tapping paradigm, we investigated whether oxytocin affects the ability to synchronise with and adapt to the behaviour of others. Dyads received either oxytocin or a non-active placebo, intranasally. We show that in conditions where one dyad-member was tapping to another unresponsive dyad-member – i.e. one was following another who was leading/self-pacing – dyads given oxytocin were more synchronised than dyads given placebo. However, there was no effect when following a regular metronome or when both tappers were mutually adapting to each other. Furthermore, relative to their self-paced tapping partners, oxytocin followers were less variable than placebo followers. Our data suggests that oxytocin improves synchronisation to an unresponsive partner's behaviour through a reduction in tapping-variability. Hence, oxytocin may facilitate social interaction by enhancing sensorimotor predictions supporting interpersonal synchronisation. The study thus provides novel perspectives on how neurobiological processes relate to socio-psychological behaviour and contributes to the growing evidence that synchronisation and prediction are central to social cognition.

Authors: Joshua C. Skewes, Lea Skewes, John Michael, Ivana Konvalinka

Many forms of social interaction require that behaviour be coordinated in the here and now. Much research has been conducted on how people coordinate their actions in real time to achieve a joint goal, showing that people use both synchronised (i.e. symmetric) and complementary (i.e. asymmetric) strategies. These two mechanisms have been mostly studied independently, the former in the context of rhythmic tasks, and the latter in non-rhythmic tasks. However, people often balance these two strategies in real-life social interactions, in order to achieve a joint goal more effectively. Here, our aim was to investigate how people may implicitly balance synchronisation and complementarity in a continuous joint aiming task. We asked dyads to synchronise the timing of their clicks between targets, while changing task constraints for one member of the dyad (i.e. different task difficulties) to asymmetrically perturb the continuous interaction. This allowed us to investigate how individuals implicitly negotiate complementary leader–follower dynamics to achieve synchronisation. We found that dyads flexibly switch from mutual to asymmetric adaptation given variations in task constraints. Specifically, our results show that both members adapt equally up to a certain level of difficulty; after this point, the partner with the difficult task becomes less adaptive, and hence more of a leader, while the adaptability of the member with the easier task remains unchanged. This proves to be an effective strategy in this asymmetric task, as people synchronise better with an irregular, but adaptive partner, than with a completely predictable, but non-responsive metronome. These results show that given asymmetric task constraints, adaptability, rather than predictability, facilitates coordination.

Successful social interactions rely upon the abilities of two or more people to mutually exchange information in real-time, while simultaneously adapting to one another. The neural basis of social cognition has mostly been investigated in isolated individuals, and more recently using two-person paradigms to quantify the neuronal dynamics underlying social interaction. While several studies have shown the relevance of understanding complementary and mutually adaptive processes, the neural mechanisms underlying such coordinative behavioural patterns during joint action remain largely unknown. Here, we employed a synchronized finger-tapping task while measuring dual-EEG from pairs of human participants who either mutually adjusted to each other in an interactive task or followed a computer metronome. Neurophysiologically, the interactive condition was characterized by a stronger suppression of alpha and low-beta oscillations over motor and frontal areas in contrast to the non-interactive computer condition. A multivariate analysis of two-brain activity to classify interactive versus non-interactive trials revealed asymmetric patterns of the frontal alpha-suppression in each pair, during both task anticipation and execution, such that only one member showed the frontal component. Analysis of the behavioural data showed that this distinction coincided with the leader-follower relationship in 8/9 pairs, with the leaders characterized by the stronger frontal alpha-suppression. This suggests that leaders invest more resources in prospective planning and control. Hence our results show that the spontaneous emergence of leader-follower relationships in dyadic interactions can be predicted from EEG recordings of brain activity prior to and during interaction. Furthermore, this emphasizes the importance of investigating complementarity in joint action.

Collective rituals are biologically ancient and culturally pervasive, yet few studies have quantified their effects on participants. We assessed two plausible models from qualitative anthropology: ritual empathy predicts affective convergence among all ritual participants irrespective of ritual role; rite-of-passage predicts emotional differences, specifically that ritual initiates will express relatively negative valence when compared with non-initiates. To evaluate model predictions, images of participants in a Spanish fire-walking ritual were extracted from video footage and assessed by nine Spanish raters for arousal and valence. Consistent with rite-of-passage predictions, we found that arousal jointly increased for all participants but that valence differed by ritual role: fire-walkers exhibited increasingly positive arousal and increasingly negative valence when compared with passengers. This result offers the first quantified evidence for rite of passage dynamics within a highly arousing collective ritual. Methodologically, we show that surprisingly simple and non-invasive data structures (rated video images) may be combined with methods from evolutionary ecology (Bayesian Generalized Linear Mixed Effects models) to clarify poorly understood dimensions of the human condition.

Anthropological theories have discussed the effects of participation in high-arousal rituals in the formation of autobiographical memory, proposing that such events produce rich episodic memories. Precise measurements for such effects, however, are lacking. In this study, we examined episodic recall among participants in a highly arousing fire-walking ritual. To assess arousal, we used heart rate measurements. To assess the dynamics of episodic memories, we obtained reports immediately after the fire-walk and two months later.

Collective rituals are present in all known societies, but their function is a matter of long-standing debates. Field observations suggest that they may enhance social cohesion and that their effects are not limited to those actively performing but affect the audience as well. Here we show physiological effects of synchronized arousal in a Spanish fire-walking ritual, between active participants and related spectators, but not participants and other members of the audience. We assessed arousal by heart rate dynamics and applied nonlinear mathematical analysis to heart rate data obtained from 38 participants. We compared synchronized arousal between fire-walkers and spectators. For this comparison, we used recurrence quantification analysis on individual data and cross-recurrence quantification analysis on pairs of participants' data. These methods identified fine-grained commonalities of arousal during the 30-min ritual between fire-walkers and related spectators but not unrelated spectators. This indicates that the mediating mechanism may be informational, because participants and related observers had very different bodily behavior. This study demonstrates that a collective ritual may evoke synchronized arousal over time between active participants and bystanders. It links field observations to a physiological basis and offers a unique approach for the quantification of social effects on human physiology during real-world interactions.

How do people feel during extreme collective rituals? Despite longstanding speculation, few studies have attempted to quantify experiences by ritual participants. We investigated physiological arousal (heart rates) and affect during a fire-walking ritual among a Hindu community in Mauritius. We compared changes in levels of happiness and fatigue among high-ordeal participants (fire-walkers), low-ordeal participants (with familial bonds to the fire-walkers) and spectators. We found that fire-walkers were more aroused and reported greater happiness post-ritual compared to low-ordeal participants and spectators, supporting long-standing speculations about collective effervescence. However, low ordeal participants showed an increase in fatigue post-ritual. This suggests that roles and relationships between participants are important in shaping affective states in collective rituals. Perceiving apparent ritualistic suffering of related others can be more exhausting than experiencing suffering oneself.

Collective rituals are biologically ancient and culturally pervasive, yet few studies have quantified effects on participants. We assessed two plausible models from qualitative anthropology: ritual empathy predicts affective convergence among all ritual participants irrespective of ritual role; rite-of-passage predicts emotional differences, specifically that ritual initiates will express relatively negatively valence when compared with non-initiates. To evaluate model predictions, images of participants in a Spanish fire-walking ritual were extracted from video data and assessed by nine Spanish raters for arousal and valence. Consistent with rite-of-passage, we found that arousal jointly increased for all participants but that valence differed by ritual role: fire-walkers exhibited increasingly positive arousal and increasingly negative valence when compared with passengers. This result offers the first quantified evidence for rite of passage dynamics within a highly arousing collective ritual. Methodologically, we show that surprisingly simple and non-invasive data structures (rated video images) may be combined with methods from evolutionary ecology (Bayesian Generalized Linear Mixed Effects models) to clarify poorly understood dimensions of the human condition.