In this paper, the authors analyzed data on 20 hunter-gatherer groups in order to understand the factors that influence the diversity and elaborateness of their tool assemblages. They used data collected by a variety of ethnographers to draw inferences about the complexity of implement assemblages and how it is affected by ecological constraints, modes of resource procurement, group movement, and population size. Regression analysis showed that the two strongest predictors of implement complexity were growth season (GS) (as a proxy for risk) and the number of annual residential moves (NMV). With the understanding that NMV and GS are likely not independent, the authors created addition and interaction models to understand how these variables may work in tandem to influence implement diversity and elaborateness. The results show that a shorter growing season (higher risk) and a lower number of moves are correlated with greater implement complexity. This analysis also divided the hunter-gatherers into two subgroups: a subgroup characterized by higher diversity of complex implements and more elaborate individual implements than predicted by the model, and a subgroup characterized by lower diversity and less elaborateness than predicted. These subgroups were found to correspond with the distinction between foragers (groups that move more-or-less as a unit while gathering) and collectors (groups that gather (logistically from a more-or-less fixed settlement), with the higher diversity subgroup being made up mostly of collectors and the lower diversity subgroup being made up mostly of foragers. Finally, the authors suggest that under conditions where population growth leads to increased density, foraging strategies will tend to shift to collector strategies in conjunction with increased elaborateness of implements to exploit resources with greater intensity.

This paper examines the relationship between the complexity of a society's material culture and its development of cognitive technologies for numeration and timekeeping. The researcher claims that the resulting positive correlation between these variables as support for a theory of material culture as 'scaffolding' for number concepts, providing tangible, shareable, manipulable forms for abstract numerical constructions.

Do tropical hunter-gatherers follow the diet known today as the Paleo diet? Using nutritional data on 11 tropical hunter-gatherer groups, this study asses dietary composition. The results show that there are high levels of variation in the distribution of protein, fat, and carbohydrates among the sample of 11 hunter-gatherer groups.

The biological success derived from cumulative culture and cooperation and their association with ancestral group structure is examined. It is suggested that inclusive fitness cannot explain extensive cooperation in hunter-gatherers because in most of the foraging societies examined, most individuals in residential groups are unrelated. These large social networks may explain why humans are capable of social learning.

This paper examines patterns of cultural learning in pastoralist societies and compares them to those found in hunter-gatherer societies. The study analyzed 198 texts from 13 pastoralist cultures in the eHRAF World Cultures database and found that most cultural skills and knowledge were acquired in early childhood, with parents and non-parental adults as the primary sources of transmission. Teaching was the most common form of learning across all age groups, with minimal variation in transmission between different age groups. While similarities were found between the cultural learning patterns of pastoralists and hunter-gatherers, pastoralists were less likely to mention learning from peers and more likely to mention learning via local enhancement and stimulus enhancement. The importance of teaching did not increase with age in pastoralist societies, unlike in hunter-gatherer societies.

The second and third parts of this book classify the economic systems of foraging and agricultural societies in the SCCS based on correlations between their institutions of property an distribution. These economic types are then examined for relationships with other social, political, demographic, and environmental factors in order to draw tentative conclusions regarding the origins of the Agricultural and Industrial Revolutions. The fourth part of the book uses cross-national data to examine similar associations in industrial/service economies, and is not included here.

Researchers examined and coded motor skills used in coalitional play fighting in hunter-gatherer societies to investigate if it was a product of agriculture/industry, or occurred more broadly in non-agricultural populations. Sampling 100 societies from the Ethnographic Atlas, researchers found at least one predictor of such motor patterns showing coalitional play fighting amongst all hunter gatherer groups with information, and multiple predictors among most of the 46 groups. Researchers theorize this coalitional play fighting was training for intergroup aggression such as lethal raids.

The idea that archaic humans used wooden clubs as weapons is popular but not based on much archaeological evidence, due to the poor preservation of organic materials in the archaeological record. A new study analyzed 57 recent hunting-gathering societies and found that the majority used clubs for violence and/or hunting. The use of throwing sticks was less frequent. The study suggests that the use of clubs by early humans was highly probable, but that prehistoric weapons may have been quite sophisticated and carried strong symbolic meaning. The great variation in the forms and use of clubs and throwing sticks among recent hunter-gatherers suggests that similar variation may have existed in the past.

This study analyzed fire use in 93 hunter-gatherer groups based on ethnographic texts from eHRAF in order to improve our understanding of early hominin fire use. The researchers collected data on the groups' methods of making fire, the ways they used fire, and when and where they created fires. The study found that some groups either did not know how to make fire using traditional methods or had very few members who knew how to use such methods. The study also found that many groups preferred to preserve fire rather than create it anew, even carrying it between camps. Beyond this, the ways in which fire was created and used varied widely between hunter-gatherer groups. These findings have implications for understanding early pyrotechnology and the interpretation of the presence or absence of fire residues in the Palaeolithic archaeological record. The results suggest that the absence of fire residues may indicate the absence of fire-making knowledge and skills rather than just taphonomic processes, and that the presence of fire residues does not necessarily indicate the ability to manufacture fire.

This chapter includes cross-cultural tests of the relationship between social complexity of hunter-gatherer groups and warfare. Results suggest that more complex and equestrian hunter-gatherer societies tend to be more war-like and less complex hunter gatherer societies tend to be more peaceful.