In this two-part study, researchers first collect data from 600 people from 8 different societies in an effort to examine the character of morality cross-culturally. In the second part, participants play a game to detect honesty and responses are related to conception of morality and religious beliefs. Researchers posit that there is a cooperative nature to conception of morality and that moral culture is related to impact upon one's social life, but that this conceptualization of morality only weakly predicts cooperative behavio. The religious beliefs are stronger predictors.

This article explores biological, psychological, and social explanations for menstrual taboos. Attention is paid to the role of men in rituals associated with reproduction--i.e. before, during and after childbirth, as well as during girls' puberty rites.

Researchers review the literature on the development and spread of prosocial religions and their relations to cooperative behavior, solidarity, societal size, and cultural evolution. They theorize that prosocial religions have been co-beneficially related to the development of successful large-scale cooperative societies, and the reproduction of cultural values.

Does belief in moralizing and punitive gods promote sociality between coreligionists who are otherwise strangers? A recent dataset of behavioral economic experiment results and demographic and religious data among eight disparate populations allows the researchers to test their hypothesis of a positive association between deity's perceived interest in human morality and favorability of treatment of outsiders who share a religion. Their findings mostly support this hypothesis, which they suggest lends credibility to a theory in which religion encourages cooperation between large groups of people, and is thus a successful product of cultural evolution.

This article is a quantitative analysis of 592 participants from 8 societies. The study examines a number of theories about what predicts moralistic religions, including life history theory. Findings suggest that there is no evident relationship between these life history predictions and the religious beliefs regarding moralism.

This study explores predictors of variation in two dimensions of marital residence patterns among hunter-gatherers: 1) the tendency toward patrilocality versus matrilocality and 2) the tendency toward unilocality versus bilocality.

The present research investigates food sharing and labor sharing practices of 98 nonindustrial societies. The aims are to: 1) document the frequency and scope of sharing, and 2) test the theory that greater sharing is adaptive in societies subject to more resource stress (including natural hazards).

This article uses the Standard Cross-Cultural Samples to test the relationship between disease and economic growth among sub-Saharan African societies. The authors suggest that a higher disease prevalence limits social integration and economic development since pre-colonial times. The variable measuring economic growth is the complexity of large or impressive structures. The hypotheses are that 1) pathogen stress is negatively correlated to the presence of complex buildings, and 2) pathogen stress is positively correlated to increased ethnic diversity. The results support both hypotheses, and there are additional results, like 1) the negative correlation between pathogen stress and current income per capita and 2) the negative correlation between the increased ethnic diversity and current income per capita. Overall, this article shows the robust relationship between disease and economic development.

In this study, the authors inspect the relationship between religion, morality, and cooperation by examining the extent to which people associate their deities with moral concern. Using data from 2,228 individuals in 15 different field sites, they find that on average, people tend to ascribe at least some moral concern to their deities, and this effect is stable even after controlling for the influence of explicitly moralistic deities that these societies also worship. The authors also find that ratings of moral concern are not necessarily very high, even for deities that are typically considered to be moralistic, and that there is individual-level variation in the degree of moral concern attributed to deities. In addition, there is an individual-level correlation between how morally interested two selected deities are conceived to be and that being male or more educated decreases the likelihood of associating deities with moral concern. These findings challenge the longstanding belief that belief in moralistic deities is unique to certain societies or religions and instead suggest that the association between deities and moral concern is more widespread and variable, and suggest that the moral character of gods may be tied to cooperation within societies.

This study relates the type of games present in a society to the level of cultural complexity. Authors use a "game-type combination scale" that categorizes societies as having: 1) games of physical skill only; 2) games of physical skill and games of chance; and 3) games of physical skill, games of chance, and games of strategy. Results show a relationship between the game-type combination scale and indicators of cultural complexity.