Thompson examines the relationship between sense of place and social parameters among hunter-gatherers. Results indicate that "sense of place among hunter-gatherers is closely associated with the social group that they identify with"(283), which supports the idea that sense of place is incorporated into social identity. Thompson suggests that sense of place is best characterized as a home environment that is defined by social connections, and is ultimately a key aspect of our coalitional psychology.

This study analyzed fire use in 93 hunter-gatherer groups based on ethnographic texts from eHRAF in order to improve our understanding of early hominin fire use. The researchers collected data on the groups' methods of making fire, the ways they used fire, and when and where they created fires. The study found that some groups either did not know how to make fire using traditional methods or had very few members who knew how to use such methods. The study also found that many groups preferred to preserve fire rather than create it anew, even carrying it between camps. Beyond this, the ways in which fire was created and used varied widely between hunter-gatherer groups. These findings have implications for understanding early pyrotechnology and the interpretation of the presence or absence of fire residues in the Palaeolithic archaeological record. The results suggest that the absence of fire residues may indicate the absence of fire-making knowledge and skills rather than just taphonomic processes, and that the presence of fire residues does not necessarily indicate the ability to manufacture fire.

Do hunter-gatherers show concern for animals? Through an assessment of six types of concern across 28 hunter-gatherer groups, the author of this article finds that concern for animals is multifaceted. Feelings of overall indifference and callousness towards animals were exhibited in all hunter-gatherer groups; however, high levels of concern were shown towards animals regarded as pseudo-humans or pseudo-spirits.

Do tropical hunter-gatherers follow the diet known today as the Paleo diet? Using nutritional data on 11 tropical hunter-gatherer groups, this study asses dietary composition. The results show that there are high levels of variation in the distribution of protein, fat, and carbohydrates among the sample of 11 hunter-gatherer groups.

Textor summarizes cross-cultural findings on societies where subsistence is primarily by 'food gathering' which includes hunting, fishing, and gathering.

This study reveals that in hunting and gathering societies thought to be akin to those of our ancestors, female choice is constained by the control that parents exercise over their daughters. Since parental control is the typical pattern of mate choice among extant foragers, it is likely that this pattern was also prevalent throughout human evolution.

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.

The preindustrial family structure instilled family members with values that passed through generations and impact today's political attitudes and policies. Three studies show that ancestral kinship structure predicts right-wing cultural attitudes and, among those less engaged in politics, left-wing economic attitudes (though controlling for the country of residence removes this prediction). Stronger country-level ancestral kinship strength also increases anti-LGBT policies and welfare spending. This work indicates that political beliefs are rooted in the value systems and familial institutions created by our forebears.

This study examines the relationship between population pressure and socioeconomic complexity in a cross-cultural sample of hunter-gatherer groups. The author suggests a causal component to the positive correlations found, arguing that increasing population pressure on food resources requires increasing storage dependence, which in turn drives sedentism and other indicators of socioeconomic complexity.

What is the evolutionary sequence of beliefs in hunter-gatherers? The authors attempt to answer this question by reconstructing the development of various traits in traditional societies using phylogenetic and linguistic source trees. Testing for correlated evolution between this reconstruction and population history as proxied by linguistic classification suggests the presence of animism at profound time depth, aligning with classical anthropological religious theory put forth by E.B. Tylor. Coevolutions between other religious concepts including shamanism, ancestor worship, active ancestor worship, high gods, active high gods, and belief in an afterlife are also examined.