This study examines Crow and Omaha kinship terminologies, cross-cousin marriage practices, and descent rules. Several hypotheses relating these three variables are tested.

This article focuses on deep Christianization as a new predictor of the decline of unilineal descent, previously attributed to stratification, statehood and commercialization. Deep Christianization is suggested to be the key cause of the decline in unilineal descent organization, though in complex traditional societies, this holds true only when Christianity is backed by the state.

This study investigates previous findings that indicate precolonial centralization was beneficial for development in Africa. Using new survey data from public primary schools, the author shows that the failure of leaders of centralized regions to comply with federal regimes was punished with underinvestment in public infrastructure services, hindering development and limiting access to these services in recent populations. The author proposes that the extent to which precolonial centralization was beneficial for development in Africa is mediated by compliance of the local governing bodies with federal regimes.

This study retests the work by Ember, Ember and Low (2007) on male mortality and pathogen stress as predictors of nonsororal polygyny. The authors argue that the work of Ember, Ember, and Low is biased because it does not include a variable for cultural trait transmission. Restesting the original Ember, Ember and Low data, including a variable for cultural trait transmission, authors find that male mortality and pathogen stress loose their significance and cultural trait transmission is the only significant predictor of nonsororal polygyny.

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).