Found 1269 Hypotheses across 127 Pages (0.007 seconds)
  1. "Fire use is an integral prat of the hunter-gatherer niche, off-site as well as on-site"(314).Scherjon, Fulco - Burning the land: An ethnographic study of off-site fire use by current and ..., 2015 - 0 Variables

    The authors assemble an inventory of burning practices based on cross-cultural ethnographic data in order to elucidate or provide interpretive range for burning patterns seen in the archaeological record. Although no explicit hypotheses are tested, descriptive generalizations are proposed.

    Related HypothesesCite
  2. There is a discrepancy between the "historical visibility of hunter-gatherer burning practices as reconstructed through ethnohistorical accounts and the relative invisibility of such firing practices in nearly contemporaneous proxies, such as charcoal and pollen records"(314.Scherjon, Fulco - Burning the land: An ethnographic study of off-site fire use by current and ..., 2015 - 0 Variables

    The authors assemble an inventory of burning practices based on cross-cultural ethnographic data in order to elucidate or provide interpretive range for burning patterns seen in the archaeological record. Although no explicit hypotheses are tested, descriptive generalizations are proposed.

    Related HypothesesCite
  3. "Fire is used for equally diverse objectives and on a range of spatial scales in different types of vegetation"(311).Scherjon, Fulco - Burning the land: An ethnographic study of off-site fire use by current and ..., 2015 - 0 Variables

    The authors assemble an inventory of burning practices based on cross-cultural ethnographic data in order to elucidate or provide interpretive range for burning patterns seen in the archaeological record. Although no explicit hypotheses are tested, descriptive generalizations are proposed.

    Related HypothesesCite
  4. "The Priests are full-time specialists, with high social and economic status, who generally exercise political, legislative, judicial, economic, or military power. These practitioners are predominantly or exclusively male" (27)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
  5. "The Malevolent Practitioners are generally referred to by terms that are translated as 'sorcerers' or 'witches'. They are part-time specialists, with low social and economic status. In most societies, malevolent practitioners can be either male or female". (27)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. "Mediums are part-time practitioners who in most societies are predominantly female; males are also found in this role, but less frequently. Mediums act at clients' requests to heal and divine while in possession trance states".(27) "Mediums were characterized by training that included significantly higher levels of spontaneous seizures or illness, compulsive motor behavior, tremors, and convulsions. All but one of the Mediums were characterized as undergoing possession trance experiences" (30).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
  7. "Trance states, labeled as soul journeys, were present for almost all of the Shamans"(30)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
  8. "the nature of the selection procedures for magico-religious roles is strongly related to the activities in which practitioners engage" (33)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
  9. "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
  10. "Female age organizations never occur in the absence of male ones, and about half of the societies with male organizations also contain female ones"(243).Ericksen, Karen P. - Male and female age organizations and secret societies in Africa, 1989 - 0 Variables

    The author explicitly defines and provides code for male and female age organizations and secret societies in Africa, as well as their significant sociopolitical roles within society. The author conducts preliminary analysis using the codes to explore characteristics and regional patterns of such organizations and societies. The analysis is compared to existing studies in order to assess the code and better understand cross-cultural patterns and variances. The author identifies the usefulness of the code beyond Africa, and discusses avenues for future research. No explicit hypotheses were tested, but Ericksen includes some descriptive generalizations.

    Related HypothesesCite