This article examines whether intergenerational wealth transmission perpetuates inequality among hunter-gatherers. The authors consider three types of wealth: embodied, material, and relational. Empirical analysis of wealth transmission in five cultures suggests that, in many cases, a parent’s wealth is associated with a child’s life chances. Gini coefficients suggest that hunter-gatherer cultures have low to moderate wealth inequality overall: very low by current world standards but not non-existent.

The researchers develop and compare two evolutionary models to evaluate the association between social stratification and female genital modification(FGMo) in a cross-cultural African sample, theorizing that social hierarchy creates competition for high-value males in which FGMo acts as a costly demonstration of paternity certainty. Although the null model outperforms the stratification model when applied to empirical data, an association between FGMo and stratification is found in the expected direction. The authors suggest that while stratification may be an important factor in the de novo origins of FGMo, spread and persistence of the practice subsequently become more heavily dependent on other selective forces.

In this article, the authors reconsider the polygyny threshold model in order to account for the "polygyny paradox." This paradox, as the authors define it, is the trend away from polygyny as societies adopt stratified agricultural economies. This is despite an increase in both the importance of material wealth and greater leaves of wealth inequality both of which would otherwise suggest increased polygyny. The authors develop a new model that does account for this paradox.

In this article, the authors reconsider the polygyny threshold model in order to account for the "polygyny paradox." This paradox, as the authors define it, is the trend away from polygyny as societies adopt stratified agricultural economies. This is despite an increase in both the importance of material wealth and greater leaves of wealth inequality both of which would otherwise suggest increased polygyny. The authors develop a new model that does account for this paradox.

In this article, the authors reconsider the polygyny threshold model in order to account for the "polygyny paradox." This paradox, as the authors define it, is the trend away from polygyny as societies adopt stratified agricultural economies. This is despite an increase in both the importance of material wealth and greater leaves of wealth inequality both of which would otherwise suggest increased polygyny. The authors develop a new model that does account for this paradox.

In this study, the authors examine pathways to social inequality, specifically social class hierarchy, in 408 non-industrial societies. In a path model, they find social class hierarchy to be directly associated with increased population size, intensive agriculture and large animal husbandry, real property inheritance (unigeniture) and hereditary political succession, with an overall R-squared of 0.45. They conclude that a complex web of effects consisting of environmental variables, mediated by resource intensification, wealth transmission variables, and population size all shape social inequality.

This study explores the prevalence of group singing and its relationship with changes in social organization's participatory dynamics, precisely community size and social differentiation. The authors use two samples: 1) 5776 audio recordings from 1024 societies and 2) 4709 ethnographic texts from 60 societies. There is significant support that group singing is more prevalent than solo singing. The results also show that community size predicts group singing in only one of the samples (GJB). However, there is no significant support for social differentiation as a predictor of group singing.

This study tests the hypothesis that humans tend to transmit wealth to male heirs where polygyny is possible. The results support this hypothesis.

The author analyzes 76 societies synchronically, positing that the evil eye belief functions as a useful heuristic and prosocial/cohesive element in weakly-institutionalized societies with significant wealth inequality; in particular, the evil eye belief is found to be more prevalent in agro-pastoral societies where material wealth is vulnerable and plays a dominant role in subsistence economy.

The author analyzes 76 societies synchronically, positing that the evil eye belief functions as a useful heuristic and prosocial/cohesive element in weakly-institutionalized societies with significant wealth inequality; in particular, the evil eye belief is found to be more prevalent in agro-pastoral societies where material wealth is vulnerable and plays a dominant role in subsistence economy.