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.

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.

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.

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.

This article adds nuanced findings to the previous generalization that high sonority of the vowel explains its more frequent use in warmer climates. The authors find that “speakers in warm-climate languages make more use of the so-called “sonorant” consonants, that is, consonants with some of the qualities of vowels” (123).

This article adds nuanced findings to the previous generalization that high sonority of the vowel explains its more frequent use in warmer climates. The authors find that “speakers in warm-climate languages make more use of the so-called “sonorant” consonants, that is, consonants with some of the qualities of vowels” (123).

This article adds nuanced findings to the previous generalization that high sonority of the vowel explains its more frequent use in warmer climates. The authors find that “speakers in warm-climate languages make more use of the so-called “sonorant” consonants, that is, consonants with some of the qualities of vowels” (123).

Munroe and Fought attempt to add new perspective to Ember and Ember's (2007) assertion that certain environmental features help to predict mean sonority levels in speech. This article discusses the other possible elements such as word length that might raise the level of communicative efficiency.

This article presents a reanalysis of a previous study on language rhythm and consonant-vowel syllables by Ember and Ember (2000). Communicative efficiency, climate, baby-holding, literacy, and mean number of syllables per word were all considered as factors in consonant-vowel syllable use.

This chapter examines infant carrying practices across cultures. The author suggests that infant carrying practices are affected by both climate and history. Findings indicate regional patterns in infant carrying practices and in the borrowing of infant carrying practices within regions. Results support the hypothesis.