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.

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.

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.

This study tests the relationship between supernatural punishment (indexed by the importance of moralizing "high gods") and several proxy measures of cooperation. Results suggest that the presence of high gods is associated with money and credit, credit source, community size, jurisdictional hierarchy beyond the local community, and sanctions.

This study tests the relationship between supernatural punishment (indexed by the importance of moralizing "high gods") and several proxy measures of cooperation. Results suggest that the presence of high gods is associated with money and credit, credit source, community size, jurisdictional hierarchy beyond the local community, and sanctions.

This study tests the relationship between supernatural punishment (indexed by the importance of moralizing "high gods") and several proxy measures of cooperation. Results suggest that the presence of high gods is associated with money and credit, credit source, community size, jurisdictional hierarchy beyond the local community, and sanctions.

This study tests the relationship between supernatural punishment (indexed by the importance of moralizing "high gods") and several proxy measures of cooperation. Results suggest that the presence of high gods is associated with money and credit, credit source, community size, jurisdictional hierarchy beyond the local community, and sanctions.

This study tests the relationship between supernatural punishment (indexed by the importance of moralizing "high gods") and several proxy measures of cooperation. Results suggest that the presence of high gods is associated with money and credit, credit source, community size, jurisdictional hierarchy beyond the local community, and sanctions.

The present study examines 70 Austronesian cultures to test whether political hierarchy, population size, and social inequality have been influential in the conversion of populations to Christianity. Cultural isolation and year of missionary arrival are control variables. Using phylogenetic generalized least squares (PGLS), the researchers test the effect of the three predictor variables on conversion to Christianity and also conduct a multivariate analysis with all variables. The results do not offer support for what is expected by top-down and bottom-up theories of conversion but instead for the general dynamics of cultural transmission.

Researchers sampled 106 Austronesian societies from the Pulotu database to study the way political complexity evolves in relation to religious beliefs and practices. Specifically, they attempt to test the causal theory that supernatural punishment played a causal role in the emergence of large, complex societies. They use phylogenetic models to control for Galton's Problem in testing the supernatural punishment hypothesis in an effort to demonstrate the effectiveness of utilizing cross-cultural datasets in evaluating evolutionary change in human social organization.