This article examines the frequency and emotional arousal of ritual. Cross-cultural tests support the existence of two modes of religiosity: doctrinal, with high frequency and low emotionality of ritual, and imagistic, with low frequency and high emotionality of ritual. Both euphoric and dysphoric arousal are considered. Associations between these two modes of religiosity and other features of culture (such as group size and the use of agriculture) are examined.

This article examines the frequency and emotional arousal of ritual. Cross-cultural tests support the existence of two modes of religiosity: doctrinal, with high frequency and low emotionality of ritual, and imagistic, with low frequency and high emotionality of ritual. Both euphoric and dysphoric arousal are considered. Associations between these two modes of religiosity and other features of culture (such as group size and the use of agriculture) are examined.

This article examines the frequency and emotional arousal of ritual. Cross-cultural tests support the existence of two modes of religiosity: doctrinal, with high frequency and low emotionality of ritual, and imagistic, with low frequency and high emotionality of ritual. Both euphoric and dysphoric arousal are considered. Associations between these two modes of religiosity and other features of culture (such as group size and the use of agriculture) are examined.

This article examines the frequency and emotional arousal of ritual. Cross-cultural tests support the existence of two modes of religiosity: doctrinal, with high frequency and low emotionality of ritual, and imagistic, with low frequency and high emotionality of ritual. Both euphoric and dysphoric arousal are considered. Associations between these two modes of religiosity and other features of culture (such as group size and the use of agriculture) are examined.

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 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.

Derived from the fear of supernatural punishment hypothesis, this paper explores whether the prosocial attitude of a group or individuals will increase with the threat of punishment from a high god or visible supernatural agent, such as sorcerers and witches. The author found that fear of supernatural punishment did not affect prosocial behavior and suggested that religious beliefs may give rise to institutions with the task of enforcing social compliance rather than direct control.

Derived from the fear of supernatural punishment hypothesis, this paper explores whether the prosocial attitude of a group or individuals will increase with the threat of punishment from a high god or visible supernatural agent, such as sorcerers and witches. The author found that fear of supernatural punishment did not affect prosocial behavior and suggested that religious beliefs may give rise to institutions with the task of enforcing social compliance rather than direct control.