Found 1793 Hypotheses across 180 Pages (0.013 seconds)
  1. Certain characteristics of societies will be significantly correlated in the same direction with both Simmons' (137) and Murdock's (1967) measures of private property ownership.Rudmin, Floyd Webster - Cross-Cultural Correlates of the Ownership of Private Property, 1992 - 25 Variables

    The present study aims to assess the reliability of Simmons' (1937) database of 109 variables coded for 71 societies. Simmons' data was evaluated against matching societies and variables from Murdock's (1967) Ethnographic Atlas. The ultimate purpose of Rudmin's analysis is to identify the features of societies that are correlated with the private ownership of property. To do so, Simmons' reliable variables are tested against four measures of property ownership, two from Simmons and two from Murdock. Rudmin discusses results and speculates why certain clusters of societal variables correlate with private property ownership.

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  2. Findings: A factor analysis of traits used to develop a settlement pattern scale of cultural complexity yielded three important factors. Factor 1, "Religion" (oblique rotation), loaded negatively and heavily on religious and ceremonial variables (245)McNett, Charles W., Jr. - Factor analysis of a cross-cultural sample, 1973 - 9 Variables

    This study employs factor analysis to develop a settlement pattern scale of cultural complexity. Political, economic, and religious factors are identified and implications for the structure of the cultural system are discussed.

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  3. High political complexity has coevolved with moralizing high gods (2, 5)Watts, Joseph - Broad supernatural punishment but not moralizing high gods precede the evolu..., 2015 - 2 Variables

    The authors investigate whether moralizing high gods and, more generally, supernatural punishment precede, sustain, or follow political complexity. The cultural traits at hand are mapped onto phylogenetic trees representing the descent and relatedness of 96 Austronesian cultures.

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  4. The presence of moralizing high gods facilitates and sustains high political complexity (2, 5).Watts, Joseph - Broad supernatural punishment but not moralizing high gods precede the evolu..., 2015 - 2 Variables

    The authors investigate whether moralizing high gods and, more generally, supernatural punishment precede, sustain, or follow political complexity. The cultural traits at hand are mapped onto phylogenetic trees representing the descent and relatedness of 96 Austronesian cultures.

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  5. High political complexity has coevolved with broad supernatural punishment (2, 5).Watts, Joseph - Broad supernatural punishment but not moralizing high gods precede the evolu..., 2015 - 2 Variables

    The authors investigate whether moralizing high gods and, more generally, supernatural punishment precede, sustain, or follow political complexity. The cultural traits at hand are mapped onto phylogenetic trees representing the descent and relatedness of 96 Austronesian cultures.

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  6. Belief in broad supernatural punishment facilitates and sustains high political complexity (2, 5).Watts, Joseph - Broad supernatural punishment but not moralizing high gods precede the evolu..., 2015 - 2 Variables

    The authors investigate whether moralizing high gods and, more generally, supernatural punishment precede, sustain, or follow political complexity. The cultural traits at hand are mapped onto phylogenetic trees representing the descent and relatedness of 96 Austronesian cultures.

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  7. Political integration will predict magico-religious practitioner type.Winkelman, Michael J. - An ethnological analogy and biogenetic model for interpretation of religion ..., 2022 - 2 Variables

    Expanding on the author’s previous findings, this article examines the social and economic variables that may explain the cultural evolution of religious practitioners. With a 47 society sample, the author found that subsistence activities and socio-political conditions predict magico-religious practitioner types (sorcerers/witches, priests, shamanistic healers, mediums, healers, shaman/healers, and shamans) with the strongest results being from subsistence and political organization. He then used these findings to theorize about the biogenetic bases of religion in societies.

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  8. The presence of priests will be positively associated with political integration and the presence of agriculture (345).Winkelman, Michael James - Shamans and other "magico-religious" healers: a cross-cultural study of thei..., 1990 - 3 Variables

    This article examines shamans and other types of magico-religious healers. Agriculture and political integration are suggested to influence the transformation of shamans into shaman/healers, healers, or possession-trance mediums.

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  9. Ritual specialists are more likely to be present in large scale societies with relatively permanent communities and in societies with rules for inheritance of real property. The importance of ritual specialists correlates negatively with temporary or permanent camp abandonment following a typical adult death (151)Rosenblatt, Paul C. - Grief and mourning in cross-cultural perspective, 1976 - 4 Variables

    This book investigates individual and group responses to death and the problems that death can create in a society. Several hypotheses regarding grief and mourning, as well as their variation with other societal variables, are supported with cross-cultural tests.

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  10. "Monotheism is positively related to the presence of a hierarchy of three or more sovereign groups in a society" (81)Swanson, Guy E. - The birth of the gods; the origin of primitive beliefs, 1960 - 2 Variables

    This book investigates the origins of supernatural and religious beliefs. The author tests associations between various types of beliefs (e.g. witchcraft, monotheism) and various societal characteristics (e.g. mobility, class stratification). Many hypotheses are supported. Theoretical discussion is included, and the author posits that “the belief in a particular kind of spirit springs from experiences with a type of persisting sovereign group whose area of jurisdiction corresponds to that attributed to the spirit” (175).

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