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.

This paper investigates two mechanisms of cultural evolution: peaceful diffusion and warlike migration. Two societies, one for each mechanism, were compared to a base society on 11 culture traits. Eight of the 11 traits diffused more readily through peaceful borrowing than through warlike migration. The authors conclude that eliminating warlike migration would slow cultural evolution but that peaceful borrowing is a favored mechanism for culture contact and change.

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.

In an effort to better understand variation in jealous response cross-culturally, the researchers of this study surveyed 11 different populations, eight of which were small-scale societies on five different continents (Mayangna, Shuar, Tsimane, Himba, Hadza, Karo Batak, Mosuo, and Yasawa) and three of which were in urban settings (Los Angeles, CA, "urban India" (online), and Okinawa, Japan). Looking at the differences between sexual and emotional infidelity, researchers found that greater paternal investment and lower frequency of extramarital sex are associated with more severe jealous response.

Using HRAF's ethnographic reports from 11 immigrant groups to North America (1959-1989), the author asks: what social structural factors account for these patterns of language loss and retention? While focusing on the second and third generations, this study assesses the impact of residence, religion, school, festivals, homeland, marriage, and labor on language retention. The author suggests that residential closeness and the continued practice of religious rituals from the country of origin are the main factors influencing mother tongue maintenance into the third generation, while participation in community festivals is a marginal predictor.

Name-soul belief systems operate under the belief that deceased ancestors will be reincarnated amongst newborn members of the community. This informs the naming process of children amongst these societies. This study samples 11 hunting/gathering/fishing societies with this belief system, comparing and contrasting how the systems are of the same or different origins. Utilizing a neo-functionalist theoretical model the researchers argue that this system reinforces kinship bonds, as new members are viewed as old members returning home, and that the returned ancestors would provide strength and protection to the newborn from more malevolent spirits. The researchers theorize that this practice, in a functionalist anthropology lens, is a way to deal with constant mortality trauma, and to strengthen group cohesion amongst often mobile groups.

This study undertakes a systematic exploration of the relationship between ecological conditions and human cultural variation, responding to the research question: “How much of cultural variation can be explained by ecology?”. The authors use a dataset comprising 9 ecological variables: rainfall, temperature, GDP, the Gini index of resource inequality, extrinsic mortality, life expectancy, disease threat, unemployment and population density. They assess the relation between these 9 variables and 66 cultural variables across 201 countries. In addition, the study considers the effects of spatial and cultural autocorrelation, including 11 distinct statistical metrics. The results are consistent with the idea that ecological variables make a substantial contribution to human cultural variation, and particularly multiple ecological variables simultaneously. Current levels and average levels of ecological conditions emerge as particularly influential. Conversely, markers of ecological variability and unpredictability demonstrate more relatively little influence.

This article focuses on the relationship between geographical location and sexual restrictiveness, proposing that less-constrained geographical areas have a higher risk of STDs and thus have higher sexual restrictiveness. The authors draw on data from Broude (1980) and other research to support this theory.

This study compares child socialization emphases in African and non-African societies. Results show that differences in child socialization are neglibible.

This paper examines three measures of cultural complexity: Naroll’s (1956) social development index, Freeman’s (1957) Guttman scale of folk-urbanism, and Carneiro and Tobias’ (1963) Guttman scale of cultural complexity. The authors find significant associations between these three measures, suggesting that their strong validity. When used together, these measures account for a culture’s urbanization, organizational ramification, occupational specialization, and cumulative informational content of culture.