JGI:Issue 13, March 2005.
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A study of superstitious beliefs among bingo players Mark D. Griffiths & Carolyn Bingham, Nottingham Trent University, Nottingham, United Kingdom. E-mail:
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Abstract This study was conducted in order to examine the beliefs players have regarding superstition and luck and how these beliefs are related to their gambling behaviour. A self-completion questionnaire was devised and the study was carried out in a large bingo hall in Nottingham, over four nights. 412 "volunteer" bingo players completed the questionnaires. Significant relationships were found in many areas. Many players reported beliefs in luck and superstition; however, a greater percentage of players reported having "everyday" superstitious beliefs, rather than those concerned with bingo. Key words: gambling, bingo, superstitious beliefs, luck
Introduction According to Vyse (1997), the fallibility of human reason is the greatest single source of superstitious belief. Sometimes referred to as a belief in "magic," superstition can cover many spheres such as lucky or unlucky actions, events, numbers, and/or sayings; a belief in astrology, the occult, the paranormal, or ghosts (Jahoda, 1971). However, perhaps a working definition within our Western society could be, "a belief that a given action can bring good luck or bad luck when there are no rational or generally acceptable grounds for such a belief" (Thalbourne, 1997, p. 221). It has been suggested that approximately one third of the U.K. population are superstitious (Campbell, 1996). The most often reported superstitious behaviours are (i) avoiding walking under ladders, (ii) touching wood, and (iii) throwing salt over one's shoulder (Campbell, 1996). There is also a stereotypical view that
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JGI:Issue 13, March 2005.
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there are certain groups within society who tend to hold more superstitious beliefs than what may be considered the norm. These include those involved with sport, the acting profession, miners, fishermen, and gamblers. Many studies have been undertaken using self-report methods. However, participants may be unwilling to publicly admit to their private beliefs due to a fear of being ridiculed or considered irrational. This contradiction between what individuals say and do has been investigated by Campbell (1996), who concludes that the majority of the population have "half-beliefs." He suggests that people are basically rational and do not really believe in the effects of superstition. However, in times of uncertainty, stress, or perceived helplessness, they seek to regain personal control over events by means of superstitious belief. One explanation for how we learn these superstitious beliefs has been suggested by Skinner's (1948) work with pigeons. Whi