The article examines whether cultural groups tend to use supernatural beliefs more to explain natural phenomena or social phenomena. Analysis of ethnographic text from 114 diverse societies reveals that supernatural explanations are more common for natural phenomena, consistent with the theory that humans tend to perceive intent and agency in the natural world. However, supernatural explanations of social phenomena were more prevalent in urbanized societies with greater social complexity and anonymity. The study highlights how people use supernatural beliefs to explain their world and how this varies across small-scale and urbanized communities.

The present examination utilizes life history theory to explain how adolescence may have been transformed in recent times by mass education. The researchers review existing literature and also look at 186 pre-industrial societies from the Standard Cross-Cultural Sample to establish a baseline as to how adolescence was viewed and marked. The findings reveal adolescence is an essential period for biological and sociocultural development in the past as well as the present.

In order to evaluate previous claims of association between reliance on fishing and matrilineal inheritance practices, the researchers test the association between matriliny and reef density within a 10 km radius among the 186 societies of the Standard Cross Cultural Sample (SCCS). A positive correlation between these variables is complemented by a supplementary analysis of 56 villages in the Solomon Islands, intended to control for phylogenetic and demographic impacts on incidence of matriliny. The authors conclude that ecological factors such as reef density can and do have a direct effect on inheritance rules, with potential secondary effects on welfare and economic development.

Lullabies are often touted as universal to all human cultures, regardless of time and place. In order to test this axiom, this article examines all 186 societies in the Standard Cross-Cultural Sample, and codes them for the presence or absence of lullabies. The result ultimately hinges on the meaning of the word “lullaby”: when lullabies were defined as a strict and culturally conserved repertoire of songs sung to soothe infants, they were found to be neither a statistical nor even a “near” universal. However, when lullabies were defined as any type of singing used to soothe children, they were a near universal, with 96.8% of societies in the sample coded as having lullabies.

Researchers examine marriage patterns of 186 societies from the Standard Cross-Cultural Sample (SCCS). The eleven predictor variables are pathogen stress, arranged female marriages, population density, father roles during infancy, temperature, social stratification, wealth inequality, internal warfare, assault frequency, female agricultural contribution, and sex ratio. The two outcome variables measuring polygyny are cultural rules constraining polygyny and the percentage of married men who are polygynous. Controlling on phylogeny using a global supertree of the languages, analysis of marriage patterns reveals that assault frequency and pathogen stress are the strongest predictors of polygyny. These findings offer additional support for the theories of harem-defense polygyny and male genetic quality.

The present study examines the relationship between pathogen prevalence and the domestic living-organization of 186 societies from the Standard Cross-Cultural Sample (SCCS). The measurement for pathogen stress consists of ten diseases described by Low (1991) and Caden and Steele (2013). These are dengue, typhus, plague, filariae, schistosomes, leishmanias, trypanosomes, malaria, leprosy, and spirochetes; the transmission for these diseases was contagious and/or mobile. The measurement for the living organization came from the 'Household Form' variable by Murdock and White (1969). The seven categories of household form variable were then re-coded into two variables. The first is modular, which includes single-family and family homestead. The second is communal and includes large communal structure, multifamily household, husband rotates, individuals, married, and husband separate. The findings offer support for the evolutionary hypothesis that modular living is adaptive because it may reduce pathogen stress. Specifically, pathogen stress is influential in the way people live.

Researchers looked at 180 of the 186 societies in the SCCS for changes over time in lineage systems. The goal was to estimate the frequency of transitions away from and to matriliny cross-culturally, as well as explore the potential causes of these patterns / transitions. The study focused on two overarching research questions: 1. How common are transitions away from matriliny and how often do ‘reverse transitions’ to matriliny occur? 2. What causes transitions to or from matriliny? Overall, the study found that transitions away from matriliny have been quite common within the time frames covered by the ethnographic samples available, while transitions from another system to matrility have been rare. In answering the second question, the researchers report the highest correlation is between subsistence transitions (towards pastoralism, intensive agriculture, or a market economy) and lineage transitions (away from matriliny) as well as between higher levels of social complexity (measured by stratification, slavery, and population size) and lineage transitions (away from matriliny).

This study explores the evolution of family systems in non-industrial agricultural societies based on environmental conditions. First, the authors conduct a multi-evolutionary simulation for each family system: absolute nuclear families (nuclear with unequal inheritance), egalitarian nuclear families (nuclear with equal inheritance), stem families (extended families with unequal inheritance), and community families (extended families with equal inheritance). Second, they use Spearman's rank correlation analyses to assess the relation between the 186 non-industrial societies and the types of inheritance relationships, either parent-child (nuclear or extended) or inter-sibling (strongly biased or equal). The results show that the four core family systems are related to wealth and land resources. Other relevant findings are that low polygyny is related to agricultural societies, higher poverty levels to extended families, and accelerated wealth accumulation to strongly biased inheritance.

This article investigates relationships between socialization practices, group values, and cultural complexity. Analysis suggests that child-rearing variables and group cohesion in value orientation contribute significantly and independently to cultural complexity.

Textor summarizes cross-cultural findings of female initiation rites pertaining to cultural, environmental, social, and psychological phenomena.