Using ethnography, historical linguistics, paleoanthropology, and speech biomechanics, the present study examines the relationship between labiodentals and the post-Neolithic period with the introduction of agriculture and softer diets. The results offer support for the linguist, Charles Hockett's, hypothesis that the shift in bite configuration in the post-Neolithic period, as well as the persistence of overbite and overjet, facilitates and makes the articulation of labiodentals more prevalent. Using cross-cultural comparison, findings also reveal that societies that produce their food are more likely to evolve and keep labiodentals than those that are not food-producing. Contact with other societies is also a mode by which societies gain labiodentals. Lastly, the expansion of agricultural and food processing technology over time has been imperative to labiodental articulations.

Using ethnography, historical linguistics, paleoanthropology, and speech biomechanics, the present study examines the relationship between labiodentals and the post-Neolithic period with the introduction of agriculture and softer diets. The results offer support for the linguist, Charles Hockett's, hypothesis that the shift in bite configuration in the post-Neolithic period, as well as the persistence of overbite and overjet, facilitates and makes the articulation of labiodentals more prevalent. Using cross-cultural comparison, findings also reveal that societies that produce their food are more likely to evolve and keep labiodentals than those that are not food-producing. Contact with other societies is also a mode by which societies gain labiodentals. Lastly, the expansion of agricultural and food processing technology over time has been imperative to labiodental articulations.

In this article Hames addresses the long-standing disagreements between evolutionary theories regarding human warfare (more specifically between Rousseauian and Hobbesian frameworks). This study posits that while most current and previous research focuses on the discrepancies between the frequency and intensity with which warfare takes place between hunter-gatherer and large-scale societies, the ability for societies to live in peace with their neighbors despite the possibility for warfare, is the most important evolutionary trait. Coexisting peacefully is what distinguishes human socially and politically from chimpanzees whereas warfare itself is a more primitive trait humans share with previous ancestors. Hames concludes that going forward, use of phylogenetic methods to control for common ancestry, and use of archaeological data would lead to new and more comprehensive findings. Although largely a review of principal warfare literature, Hames does present an original statistical finding on adult violence mortality which is reported below.

The idea that archaic humans used wooden clubs as weapons is popular but not based on much archaeological evidence, due to the poor preservation of organic materials in the archaeological record. A new study analyzed 57 recent hunting-gathering societies and found that the majority used clubs for violence and/or hunting. The use of throwing sticks was less frequent. The study suggests that the use of clubs by early humans was highly probable, but that prehistoric weapons may have been quite sophisticated and carried strong symbolic meaning. The great variation in the forms and use of clubs and throwing sticks among recent hunter-gatherers suggests that similar variation may have existed in the past.

The idea that archaic humans used wooden clubs as weapons is popular but not based on much archaeological evidence, due to the poor preservation of organic materials in the archaeological record. A new study analyzed 57 recent hunting-gathering societies and found that the majority used clubs for violence and/or hunting. The use of throwing sticks was less frequent. The study suggests that the use of clubs by early humans was highly probable, but that prehistoric weapons may have been quite sophisticated and carried strong symbolic meaning. The great variation in the forms and use of clubs and throwing sticks among recent hunter-gatherers suggests that similar variation may have existed in the past.

This study tests possible explanations for sexual dimorphism in human post-reproductive life-spans. The author focuses on explanations involving male paternal investment and finds that men in agricultural societies are more likely to invest in their offspring than men in hunter-gatherer societies.

This study tests possible explanations for sexual dimorphism in human post-reproductive life-spans. The author focuses on explanations involving male paternal investment and finds that men in agricultural societies are more likely to invest in their offspring than men in hunter-gatherer societies.

This paper examines patterns of cultural learning in pastoralist societies and compares them to those found in hunter-gatherer societies. The study analyzed 198 texts from 13 pastoralist cultures in the eHRAF World Cultures database and found that most cultural skills and knowledge were acquired in early childhood, with parents and non-parental adults as the primary sources of transmission. Teaching was the most common form of learning across all age groups, with minimal variation in transmission between different age groups. While similarities were found between the cultural learning patterns of pastoralists and hunter-gatherers, pastoralists were less likely to mention learning from peers and more likely to mention learning via local enhancement and stimulus enhancement. The importance of teaching did not increase with age in pastoralist societies, unlike in hunter-gatherer societies.

This paper examines patterns of cultural learning in pastoralist societies and compares them to those found in hunter-gatherer societies. The study analyzed 198 texts from 13 pastoralist cultures in the eHRAF World Cultures database and found that most cultural skills and knowledge were acquired in early childhood, with parents and non-parental adults as the primary sources of transmission. Teaching was the most common form of learning across all age groups, with minimal variation in transmission between different age groups. While similarities were found between the cultural learning patterns of pastoralists and hunter-gatherers, pastoralists were less likely to mention learning from peers and more likely to mention learning via local enhancement and stimulus enhancement. The importance of teaching did not increase with age in pastoralist societies, unlike in hunter-gatherer societies.

This article explores the possible relationship between the cultural evolution of language, music, and genetic variation beyond the level of language families. Due to their linguistic diversity, the authors use a sample of 14 Northeast Asian societies with matching information on their music, genetics, and linguistic patterns. The variables measuring language are lexicon, phonology, and grammar. Then, the authors compare each variable's relationship to music and genetic variation. The results only show a significant correlation between grammar and genetic variation.