Found 2959 Hypotheses across 296 Pages (0.007 seconds)
  1. "Mediums occurred in societies with agricultural or pastoral economies, and, with one exception, they occurred only in societies with political integration beyond the local level" (36)Winkelman, Michael James - Magico-religious practitioner types and socioeconomic conditions, 1986 - 3 Variables

    The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

    Related HypothesesCite
  2. Political integration and the presence of classes are correlated with the presence of Malevolent PractitionersWinkelman, Michael James - Magico-religious practitioner types and socioeconomic conditions, 1986 - 3 Variables

    The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

    Related HypothesesCite
  3. "Priest practitioners were present only in sedentary societies with a major reliance upon agriculture or pastoralism"(37)Winkelman, Michael James - Magico-religious practitioner types and socioeconomic conditions, 1986 - 4 Variables

    The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

    Related HypothesesCite
  4. "All of the Shamans were in nomadic or seminomadic societies, which generally has hunting and gathering economies" (36)..."However, all of the Shaman/Healers were found in societies with agriculture, and almost all of the Healers were found in societies with political integration beyond the local level" (36)Winkelman, Michael James - Magico-religious practitioner types and socioeconomic conditions, 1986 - 5 Variables

    The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

    Related HypothesesCite
  5. "Societies with a single practitioner always has a practitioner from the Healer Complex present, generally a Shaman. Societies with two practitioner types present generally has a Priest and a Shaman/Healer or a functionally equivalent pattern", and societies with three practitioner types present all had a Priest and a member of the Healer Complex, with the third practitioner being either a Malevolent Practitioner or a Medium. "Societies with four practitioners exhibited a single pattern of a Priest, a Malevolent Practitioner, a Medium, and a practitioner from the Healer Complex". (35)Winkelman, Michael James - Magico-religious practitioner types and socioeconomic conditions, 1986 - 0 Variables

    The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

    Related HypothesesCite
  6. 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.

    Related HypothesesCite
  7. The presence of shaman/healers will be positively associated with a major reliance on agriculture as a food source (328).Winkelman, Michael James - Shamans and other "magico-religious" healers: a cross-cultural study of thei..., 1990 - 2 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.

    Related HypothesesCite
  8. Forager economic type will not be associated with famine threat, percentage of hunting subsistence, presence of gambling, conflict, corporate descent groups, household form, family form, marital form, postmarital residence, female power, male aggression, and male dominance (408, 415, 416).Pryor, Frederic L. - Economic systems of foragers, 2003 - 12 Variables

    This paper investigates five different economic types of foragers: classic, transitional system, politically oriented, economically oriented, and intangibles-oriented. The author asserts that these economic types “are not mere epiphenomena of the oft-discussed social structural or political forces but, rather, are special characteristics that must be independently taken into account” (418). A myriad of environmental, subsistence, political, and social variables are examined: some differed significantly across the five economic types of foragers, but others such as famine threat, conflict, locational fixity, marital form, and postmarital residence did not differ between types.

    Related HypothesesCite
  9. Cold-climate societies will have more positive magico-religious conceptions of owls than warm-climate societies.Munroe, Robert L. - Owls, Climates, and Experts, 2018 - 2 Variables

    The present study explores the cognitive and affective attitudes towards owls in cold-climate and warm-climate societies. In addition, a few hypotheses were tested. Specifically, the research question asks which societies would have greater owl ethnozoological knowledge, functional usage, conception of owls in positive magico-religious terms, and positive supernaturalistic interpretations of owls' behaviors and characteristics. The results offer support for the initial predictions with the exception that cold-climate societies do not have more positive magico-religious conceptions of owls than warm-climate societies.

    Related HypothesesCite
  10. Cold-climate societies, in contrast to warm-climate societies, will be less likely to associate owls with negative magico-religious owl terms than warm-climate societies.Munroe, Robert L. - Owls, Climates, and Experts, 2018 - 0 Variables

    The present study explores the cognitive and affective attitudes towards owls in cold-climate and warm-climate societies. In addition, a few hypotheses were tested. Specifically, the research question asks which societies would have greater owl ethnozoological knowledge, functional usage, conception of owls in positive magico-religious terms, and positive supernaturalistic interpretations of owls' behaviors and characteristics. The results offer support for the initial predictions with the exception that cold-climate societies do not have more positive magico-religious conceptions of owls than warm-climate societies.

    Related HypothesesCite