The myths, legends, and folktales of nearby groups tend to more alike than those of more distant groups. Three competing models attempt to explain this distribution of cultural traits: (1) vertical transmission, (2) horizontal transmission, and (3) independent innovation. The authors examine 18 Arctic hunter-gatherer groups to quantify the extent to which geographic distance, cultural ancestry, and effective population size predict overlap in folktale inventories.

The myths, legends, and folktales of nearby groups tend to more alike than those of more distant groups. Three competing models attempt to explain this distribution of cultural traits: (1) vertical transmission, (2) horizontal transmission, and (3) independent innovation. The authors examine 18 Arctic hunter-gatherer groups to quantify the extent to which geographic distance, cultural ancestry, and effective population size predict overlap in folktale inventories.

The myths, legends, and folktales of nearby groups tend to more alike than those of more distant groups. Three competing models attempt to explain this distribution of cultural traits: (1) vertical transmission, (2) horizontal transmission, and (3) independent innovation. The authors examine 18 Arctic hunter-gatherer groups to quantify the extent to which geographic distance, cultural ancestry, and effective population size predict overlap in folktale inventories.

The authors compare language phylogenies and spatial distributions with folktale frequencies of Indo-European peoples in order to reconstruct their cultural transmission. A stronger association is found between folktale frequency and language phylogeny than has been proposed in earlier literature studies, indicating that vertical transmission is more influential on folktale distribution than horizontal transmission through spatial proximity. Finally, the frequencies of certain folktales appear to trace the ancestral divergences of Indo-European languages to a much deeper level than previously though, suggesting that folktales are representative of broader features of culture, rather than recent literary inventions.

The authors compare language phylogenies and spatial distributions with folktale frequencies of Indo-European peoples in order to reconstruct their cultural transmission. A stronger association is found between folktale frequency and language phylogeny than has been proposed in earlier literature studies, indicating that vertical transmission is more influential on folktale distribution than horizontal transmission through spatial proximity. Finally, the frequencies of certain folktales appear to trace the ancestral divergences of Indo-European languages to a much deeper level than previously though, suggesting that folktales are representative of broader features of culture, rather than recent literary inventions.

Inter-group variation is greater in humans than in any other animal, and scholars continue to debate the cause of this diversity. Two competing explanatory models of human variation emphasize either (1) ecological differences and "evoked" culture or (2) population-level effects of cultural transmission. The former emphasizes mechanisms that operate within a single generation, while the latter emphasizes cumulative cultural history operating over many generations. To test these competing models, the authors measured the relative power of ecological variables as compared to culture history to predict behavioral variation in 172 western North American tribes. Culture history is subdivided into culture phylogeny (based on language phylogeny) and spatial distance.

Inter-group variation is greater in humans than in any other animal, and scholars continue to debate the cause of this diversity. Two competing explanatory models of human variation emphasize either (1) ecological differences and "evoked" culture or (2) population-level effects of cultural transmission. The former emphasizes mechanisms that operate within a single generation, while the latter emphasizes cumulative cultural history operating over many generations. To test these competing models, the authors measured the relative power of ecological variables as compared to culture history to predict behavioral variation in 172 western North American tribes. Culture history is subdivided into culture phylogeny (based on language phylogeny) and spatial distance.

Genetic, linguistic, and geographic data can be used to explain the distribution of cultural units ("semes") and to understand the evolutionary mechanisms of culture. Three broad models of cultural transmission attempt to explain why cultures share semes: (1) Cultural diffusion, emphasizing horizontal transmission. (2) Local adaptation, where trail-and-error learning leads to the independent adoption of semes by different peoples living in similar environments. (3) Demic diffusion, which emphasizes vertical and frequency-dependent transmission. Authors test the explanatory power of each model using cultural, genetic, linguistic and geographic data from 36 African cultures.

This book chapter tests new and pre-existing theories (Horton, Field, Bacon et al.) for the cause of variation in drinking across cultures. Folktale content is used to test psychological variables more directly than has been done previously. Folktale content is analyzed programmatically with an acknowledged error level of up to one-third. Results lend support to Field's 1962 theory that loose social organization facilitates drinking.

This study investigates the strategic mode of competition in both games of strategy and folk talkes. Various significant relationships between games of strategy, folktales, social complexity, and child rearing variables are observed.