This paper seeks to understand the extent to which religion has been used to legitimize political power in the past, and the extent to which that carries into contemporary institutions. The authors seek to demonstrate that there is a strong link between the stratification of societies in the past and the presence of autocracies in many of those same areas today. They make their case by putting forward, and testing, three linked theories -- first, that stratified societies are more likely to develop religions based on moralizing high gods as a means of divine legitimization, second, that the societies that used religion for legitimacy in their past are more likely to have religion embedded in their institutions today, and third, that societies that used religion for legitimacy in the past are more likely to be autocracies today.

The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

This article examines shamans and other types of magico-religious healers. Agriculture and political integration are suggested to influence the transformation of shamans into shaman/healers, healers, or possession-trance mediums.

This study employs factor analysis to develop a settlement pattern scale of cultural complexity. Political, economic, and religious factors are identified and implications for the structure of the cultural system are discussed.

Dozens of reasons have been proposed for the emergence of professional religious specialists in human history with little general consensus. Creating a global dataset of hunter-gatherers and using a novel method of exploratory phylogenetic path analysis, this study systematically identifies factors associated with the emergence of religious specialists. Results regarding existential insecurity were generally not supported. This study emphasizes the role of food storage as one of the only significant factors despite that it has been largely overlooked in the literature and theories. The results also highlight the need for more in-depth directional dependencies to better illustrate this evolution.

This article is centered on a survey of instances of malicious magic and its practitioners throughout the Probability Sample Files. In the 60 culture sample, all but one culture is known to have some kind of evil magic-user. While there is notable variation in the degree of harm of malicious magic and the degree of skill of its practitioners cross-culturally, there are striking similarities between different culture's conceptions of witches and sorcerers. The author then qualitatively analyses the characteristics of these archetypes and presents a tripartite theory. This theory argues that witches and sorcerers fall into at least one of three categories: intuitive magic, plausible explanations, and demonizing narratives. No hypotheses are tested, but the article concludes with a series of ten predictions that are derived from the aforementioned theory.

Recent research has suggested a co-evolutionary relationship exists between religion and economic complexity. The goal of this study is to examine religion as a driver of economic complexity in the North American archaeological record. Building on and critiquing prominent theories like niche construction, Brian Hayden’s paleo-political ecology (PPE), and Watts et al. 2022 model, this study concludes that religion should not be considered a driver in this dataset but should not be left out of future considerations.

This article offers a detailed analysis of neuropsychopsiological processes involved in altered states of consciousness (ASC) in order to design and evaluate a psychophysiological model of trance states. Cross-cultural hypotheses concerning ASC are tested.

"This paper presents an exploratory attempt to solve the problem of how to infer traits for which no direct material evidence remains." The author suggests that the archeologically defined community pattern can predict several sociocultural traits. Results support this hypothesis.

In this article, the author seeks to understand the effect of witchcraft beliefs (both personal and regional) on various measures of social capital. Through empirical tests, the author concludes that witchcraft beliefs are robustly associated with anti-social attitudes in 19 Sub-Saharan African countries. Specifically, they find that witchcraft and other supernatural beliefs significantly affect levels of both generalized trust and trust for people of other religions. They also find that these attitudes are present among second-generation immigrants to Europe who originate from these countries. The worldwide Standard Cross-Cultural Sample is also used to examine relationships between witchcraft, mistrust, and other anti-social behaviors.