The authors implement an anthropological approach to explore the evolutionary and cultural explanations of modern obesity. Three widely accepted facts are considered: (1) gender dimorphism (women having higher levels of fat), (2) increase of obesity with modernization, and (3) a positive association between obesity and socioeconomic status. Using theory, cross-cultural research, and case studies, the authors hypothesize how obesity may have been selected for (or not selected against) in an evolutionary context considering both biological and social factors.

Using Bayesian models incorporating 40,000 radiocarbon dates from 16 discrete human societies throughout history, this study attempts to identify patterns in human disaster-resilience, at the society level. On average, the study finds that societies that have experienced more catastrophes in the past tend to be more resilient in the face of new disasters, experiencing less severe impacts and quicker recoveries. The authors speculate that this may be due to social memory, as resiliency strategies tend to get passed down across generations. Meanwhile, the models also found that societies more reliant on farming and herding also tend to be more susceptible to crisis, but recover more quickly. Across the 16-society sample, which spanned all of human history, climate-related catastrophes stood out as the most common.

The author presents a comprehensive study on the prevalence, presentation, and motivation of the "ultimate coercive sanction": capital punishment, or the "death penalty." He begins by examining capital punishment across all 53 cultures for which data was present in the Probability Sample Files, and finds that capital punishment is overwhelmingly present. After discerning some general trends, the author examines how capital punishment presents itself across different kinds of political systems, and uses the results to voice support for various theories on why the capital punishment is practiced. The study concludes by stating that the capital punishment may be something that human society may never be truly rid of, but greater societal stability may be able to reduce its prevalence.

Using Bayesian models incorporating 40,000 radiocarbon dates from 16 discrete human societies throughout history, this study attempts to identify patterns in human disaster-resilience, at the society level. On average, the study finds that societies that have experienced more catastrophes in the past tend to be more resilient in the face of new disasters, experiencing less severe impacts and quicker recoveries. The authors speculate that this may be due to social memory, as resiliency strategies tend to get passed down across generations. Meanwhile, the models also found that societies more reliant on farming and herding also tend to be more susceptible to crisis, but recover more quickly. Across the 16-society sample, which spanned all of human history, climate-related catastrophes stood out as the most common.

While not mechanically related, the transmission of genes and the transmission of languages are both mediated by culture. For example, in societies where marriage outside the language group is common, matrilocal residence practices may result in the preferential conservation of the mother’s language(s), as well as the development of distinct mtDNA haplogroups throughout a region. In this study, the authors use single nucleotide polymorphism (SNP) data from 130 culturally distinct populations to assess the correlation between genetic distance and linguistic distance, while controlling for various cultural and geographic factors (in other words: when populations are more genetically dissimilar, do they also tend to be further apart linguistically?). Results suggest that while the often-referenced idea of sex-based transmission of language is not universally predictable, linguistic distance almost always tends to correlate positively to both spatial and mitochondrial genetic variation.

While a growing body of research being conducted in Western societies suggests that both religious/spiritual (R/S) and so-called “pro-science” belief systems are correlated with better health and well-being, a widespread perception also exists that these two categories of belief systems are fundamentally incompatible. This article tests that perception. The authors finds that cross-culturally – and particularly outside of modern Western societies – it is largely incorrect. Rather, around the world individuals adhere to both R/S and pro-science belief systems at the same time, and often benefit from both of them.

The sustainability of a society depends on the transmission of cultural knowledge between generations. This study examines how that transmission occurs in 23 egalitarian hunter-gatherer societies, where leaders tend to lack coercive power. Specifically, the study examines differences between the transmission of so-called “instrumental culture” (which includes skills such as how to do subsistence tasks) and what the authors call “opaque culture”, meaning abstract societal values and norms (e.g. rules of sharing and symbolic culture, such as religious beliefs). Using ethnographic data, the study finds that opaque culture is almost always conveyed through explicit teaching (rather than observation or imitation), often during middle childhood (ages 8 – 12). Among the 23 egalitarian societies in the sample in particular, adult community leaders, or other socially influential adult individuals, were most likely to be the ones engaging in teaching.

The sustainability of a society depends on the transmission of cultural knowledge between generations. This study examines how that transmission occurs in 23 egalitarian hunter-gatherer societies, where leaders tend to lack coercive power. Specifically, the study examines differences between the transmission of so-called “instrumental culture” (which includes skills such as how to do subsistence tasks) and what the authors call “opaque culture”, meaning abstract societal values and norms (e.g. rules of sharing and symbolic culture, such as religious beliefs). Using ethnographic data, the study finds that opaque culture is almost always conveyed through explicit teaching (rather than observation or imitation), often during middle childhood (ages 8 – 12). Among the 23 egalitarian societies in the sample in particular, adult community leaders, or other socially influential adult individuals, were most likely to be the ones engaging in teaching.

The author presents a comprehensive study on the prevalence, presentation, and motivation of the "ultimate coercive sanction": capital punishment, or the "death penalty." He begins by examining capital punishment across all 53 cultures for which data was present in the Probability Sample Files, and finds that capital punishment is overwhelmingly present. After discerning some general trends, the author examines how capital punishment presents itself across different kinds of political systems, and uses the results to voice support for various theories on why the capital punishment is practiced. The study concludes by stating that the capital punishment may be something that human society may never be truly rid of, but greater societal stability may be able to reduce its prevalence.

The author presents a comprehensive study on the prevalence, presentation, and motivation of the "ultimate coercive sanction": capital punishment, or the "death penalty." He begins by examining capital punishment across all 53 cultures for which data was present in the Probability Sample Files, and finds that capital punishment is overwhelmingly present. After discerning some general trends, the author examines how capital punishment presents itself across different kinds of political systems, and uses the results to voice support for various theories on why the capital punishment is practiced. The study concludes by stating that the capital punishment may be something that human society may never be truly rid of, but greater societal stability may be able to reduce its prevalence.