The article discusses the challenge of storing and transmitting accumulated cultural knowledge over generations, particularly for forager societies, who use storytelling as a way to encode their knowledge. The authors hypothesize that myth-telling rules exist in these societies to ensure high-fidelity transmission of the stories, and predict that such rules mandate proficient storytellers, low-distraction conditions, multiple individuals and generations present, error prevention and correction, audience attention maintenance, discouragement of rule violations, and incentivization of rule compliance. The authors searched forager ethnographic records for descriptions of myth performance and coded them for these features. Results indicate that rules regulating myth performance are widespread across forager cultures and reduce the likelihood of copy errors. These findings suggest that anthropogenic ratchets played a role in the emergence of cumulative culture.

This article identifies several methodological errors in the original study or moralizing gods by Roes and Raymond (2003) and presents new multiple regression model. Results suggest that a belief in moralizing gods is spread though cultural transmission, but it is also associated with conditions such as lower agricultural potential and lower external warfare. The authors theorize that moralizing gods have functional purposes such as bolstering property rights or maintaining social hierarchy.

The author explicitly defines and provides code for male and female age organizations and secret societies in Africa, as well as their significant sociopolitical roles within society. The author conducts preliminary analysis using the codes to explore characteristics and regional patterns of such organizations and societies. The analysis is compared to existing studies in order to assess the code and better understand cross-cultural patterns and variances. The author identifies the usefulness of the code beyond Africa, and discusses avenues for future research. No explicit hypotheses were tested, but Ericksen includes some descriptive generalizations.

The authors assemble an inventory of burning practices based on cross-cultural ethnographic data in order to elucidate or provide interpretive range for burning patterns seen in the archaeological record. Although no explicit hypotheses are tested, descriptive generalizations are proposed.

The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

The authors investigate the relationship between linguistic diversity and various environmental and spatial variables associated with biodiversity. Most of these variables predict linguistic diversity variably across different continents, and more so within Africa and extended Asia (Asia, the Pacific, and Australia) than within Europe and the Americas. This divide is theorized to be a result of differences in demography and impact of colonialism between the two global regions. However, two environmental factors, landscape roughness and density of river systems, are found to be significant predictors across all global regions. The authors suggest that, as in processes of speciation, rough terrain and watercourses both create physical barriers between which languages can develop in isolation while, in the case of river junctions, also providing transportation routes whereby hybrid languages can occasionally manifest.

This article examines the universal tendency for languages, regardless of their historical relationships, to develop similar words for mother and father on the basis of nursery forms. Findings suggest that Ma, Na, Pa, and Ta are significantly more common sound classes denoting the mother or father.

This study seeks to evaluate the degree to which classical kinship models are able to capture variation in kinship terminology. Following a description of the classical typologies of kinship, the authors use statistical approaches and a new database, Kinbank, to assess the internal coherence of these typologies; they find that these typologies are not necessarily accurate predictors of kinship terms across cultures. In addition, this analysis showed that the use of one sort of kinship typology for one generation may only weakly indicate its use in an adjacent generation. The authors set out to try and identify new typologies using statistical modeling based on the single-generation kinship terms of 306 languages. They successfully identify 9 clusters of kinship terms for just one generation alone, indicating that kinship terminology is much more diverse than previously thought. They conclude kinship typology and variation in kinship terminology needs to be investigated more thoroughly.

Using frequentist and Bayesian multi-level models in a sample of two international samples, the authors test whether there are significant sex differences in moral judgments across a large-scale examination of countries. They compare men and women using the five components of the Moral Foundations Theory: 1) care, (2) fairness, (3) loyalty, (4) authority, and (5) purity. In addition, they study the differences when considering socioeconomic and gender-equality status. The results partially support the presence of significant sex differences. While care, fairness, and purity were consistently higher for women; loyalty and authority were highly variable. The study also shows that there are larger sex differences in moral judgments across more individualist, WEIRD, and gender-equal societies.

This study seeks to investigate the little-understood intermediate region between farming and foraging subsistence strategies. The authors seek to evaluate the extent to which such "middle-ground" subsistence methods actually exist, whether there is any geographical patterning to them, and if different crop assemblages/dependencies make middle-ground subsistence strategies more or less likely. They find that agro-pastoral, cereal-based societies in Africa and Eurasia are more likely to be dependent on farming (defined here as including both cultivation and animal husbandry), whereas societies in North America and those reliant on root crops and arboriculture in the wet tropics incorporate both farming and foraging. They conclude that there is likely more of a "middle-ground" between foraging and farming than has typically been allowed for in the literature.