The author builds upon previous research (Winkelman 1998) to further elucidate the cross-cultural predictors of institutionalized human sacrifice. The author considers a range of ecological factors and political variables, particularly geopolitical dynamics and intra- and inter-group relations. Other factors were explored, including social complexity and social structures. The author identifies the lack of an effective superordinate political authority as a main determinant in similar behaviors contemporarily (e.g. suicide bombers, beheadings, public brutality in civil war).

Considerable variation has been observed in allomaternal nursing (breast-feeding by individuals other than mothers) behavior across contemporary foraging populations: while relatively common in some populations, it is rare or absent among others. Here the authors examine data on allomaternal nursing from 12 previous studies of foraging societies and utilize a worldwide sample of 104 cultures to assess global variation in allomaternal nursing.

This article explores ecological, religious, and social correlates of human sacrifice and cannibalism in a cross-cultural sample. Support is found for associations between human sacrifice and population density, population pressure, war for land and resources, and a low hierarchical focus of religion. Human sacrifice among Aztecs is given particular attention.

This study tests the relationship between supernatural punishment (indexed by the importance of moralizing "high gods") and several proxy measures of cooperation. Results suggest that the presence of high gods is associated with money and credit, credit source, community size, jurisdictional hierarchy beyond the local community, and sanctions.

Research sampled 143 societies from the Standard Cross Cultural Sample to test the relationship between honor culture, social rewards for warriors, and intergroup conflicts. Using mediation analysis based on multiple regression, and structural equation modeling, the research supported the theory that honor culture was positively associated with intergroup conflict, and that this relationship was mediated by social rewards for warriors.

This study takes an economic approach in examining the practice of human sacrifice as it relates to notions of the economic value of human life. Codes are included.

In this article, the author seeks to understand the effect of witchcraft beliefs (both personal and regional) on various measures of social capital. Through empirical tests, the author concludes that witchcraft beliefs are robustly associated with anti-social attitudes in 19 Sub-Saharan African countries. Specifically, they find that witchcraft and other supernatural beliefs significantly affect levels of both generalized trust and trust for people of other religions. They also find that these attitudes are present among second-generation immigrants to Europe who originate from these countries. The worldwide Standard Cross-Cultural Sample is also used to examine relationships between witchcraft, mistrust, and other anti-social behaviors.

This article examines the relationship between child training and supernatural beliefs. The authors develop a schema delineating the role of the supernatural in nurturance and punishment; ten hypotheses associating the role of the supernatural with various child training practices are tested. Several are confirmed.

Researchers sampled 106 Austronesian societies from the Pulotu database to study the way political complexity evolves in relation to religious beliefs and practices. Specifically, they attempt to test the causal theory that supernatural punishment played a causal role in the emergence of large, complex societies. They use phylogenetic models to control for Galton's Problem in testing the supernatural punishment hypothesis in an effort to demonstrate the effectiveness of utilizing cross-cultural datasets in evaluating evolutionary change in human social organization.

Researchers tackle the moral gods hypothesis which proposes that moral gods enabled large-scale societies to evolve. They use 414 societies spanning 10,000 years in Seshat: Global History Databank and code 51 measures of social complexity and four measures of moral gods. The findings of the present study challenge the moral gods hypothesis. In the societies studied, complex societies appear to precede moral gods rather than the inverse of moral gods preceding complex societies.