This study explores why initiation rites for girls are observed in some societies and absent in others. Further, the author seeks to understand cross-cultural variation in the rites.

This article discusses initiation rites for girls. Specifically explored are the reasons why the ceremonies are observed in some societies and omitted in others and what the variations between societies demonstrates.

Brown's (1963) three hypotheses on female puberty rites were tested. After presenting an adjustment for data quality control, the author demonstrates that Brown's (1963) relationships became insignificant. Female physiology as symbolized by menstruation is suggested as a better predictor for female puberty rites.

This article uses factor analysis to identify the key variables underlying the many cross-cultural associations reported by Textor (1967). Twelve factors are identified.

The purpose of this paper is to examine female puberty rites and to suggest that such rites may be explained in terms of female physiology, as symbolized, for example, by menstruation.

This study of initiation rites focuses on the hidden and explicit education that takes place in the course of public initiation rites and induction into secret societies. The author suggests that in tribal societies, initiations reinforce egalitarianism while in chiefdoms secret societies reinforce differentiation. Deviant cases were also analyzed.

A path analytic model is presented to explain male puberty rites. The evidence presented supports the idea that as a whole, male puberty rites may be seen as the means of maintaining the bisexual nature of human society.

Textor summarizes cross-cultural findings of female initiation rites pertaining to cultural, environmental, social, and psychological phenomena.

Textor encapsulates cross-cultural findings on marital residence relating to cultural, environmental, psychological, and social phenomena.

This paper builds on previous Austronesian dispersal research that indicated rituals and social complexity gave rise to each other, by examining if marital residence and initiation rites co-evolved during the dispersal. Using a phylogenetic test and initiation data from 79 societies, the authors found evidence that female and male initiation rites co-evolved during the dispersal and were most stable when both initiation rites were present. The authors also suggest that proto-Austronesian society probably lacked initiation rites and such rites only developed later.