This paper is an investigation into the relationship between social differentiation as a proxy for societal 'development' and various categories of crime. A positive relationship is interpreted by the author as empirical cross-cultural support for Durkheim's theory that these two factors will increase together as parallel processes of 'sociocultural evolution'.

This article examines the relationship between craft specialization, technological complexity, the gendered division of labor, and trade. Seeking to understand the shift from women to men as primary weavers, the author finds that trade is a strong predictor but technological complexity of looms is not.

This article tests Rushton's hypothesis that there is a relationship between "race" (Negroid, Caucasoid, and Mongoloid) and various aspects of behavior. Results do not support this hypothesis.

This chapter examines the variables that favor restrictive premarital sex norms. Findings indicate that subsistence economy, technology, population size, political integration, belief in a high god, and residence are all correlated with premarital sex norms.

Using empirical data and statistical methodology, Gouldner and Peterson aim to identify fundamental dimensions across societies, examine the relationships among these dimensions, and evaluate their importance. Data analysis is largely based on factor analysis, and the authors discuss how statistical methods fit into functional social theory.

Using principal-components analysis, the author develops an Index of Sociocultural Development that measures the same concepts as Carneiro’s Index of Cultural Accumulation. Carneiro’s index also contains a measure of cultural elaboration which the author suggests examining further.

This chapter investigates the various socioeconomic variables that are associated with matrilineal and patrilineal institutions. Several variables were found to correlate significantly with matrilineal and patrilineal institutions.

Stark attempts to resituate Tylor's formulation of religion by calling into question Swanson's (1960) and Peregrine's (1996) findings that supernatural sanctions and moral behavior are consistently correlated in small-scale societies. Positing that Swanson's correlations were confounded by variables related to cultural complexity, Stark tests the association of presence of moralizing Gods with cultural complexity explicitly, as well as measures of morality in various nations as provided by the World Values Survey (1990-1991). The robust correlations across cultures noted below, as well as cross-national findings, provide support for the researcher's theory that it is particular conceptions of God rather than participation in rites and rituals which empower religion to sustain complex moral culture.

This chapter examines the variables that are associated with the evil eye belief cross-culturally. Results suggest that the evil eye belief is significantly associated with various socioeconomic and demographic variables. All hypotheses are supported.

Derived from the evolutionary anthropology theory, this study examines the difference of importance placed on traditions and customs between cultures. The authors found that descendants from regions with less climatic stability place less emphasis on tradition and customs than those from more stable environments. The authors suggest that with climatic stability, the traditions and customs which have evolved and benefited the previous generations will be passed on to the next, therefore promoting cultural persistence.