The author analyzes 76 societies synchronically, positing that the evil eye belief functions as a useful heuristic and prosocial/cohesive element in weakly-institutionalized societies with significant wealth inequality; in particular, the evil eye belief is found to be more prevalent in agro-pastoral societies where material wealth is vulnerable and plays a dominant role in subsistence economy.

This chapter examines the variables that are associated with the evil eye belief cross-culturally. Results suggest that the evil eye belief is significantly associated with various socioeconomic and demographic variables. All hypotheses are supported.

Derived from the fear of supernatural punishment hypothesis, this paper explores whether the prosocial attitude of a group or individuals will increase with the threat of punishment from a high god or visible supernatural agent, such as sorcerers and witches. The author found that fear of supernatural punishment did not affect prosocial behavior and suggested that religious beliefs may give rise to institutions with the task of enforcing social compliance rather than direct control.

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 book investigates the origins of supernatural and religious beliefs. The author tests associations between various types of beliefs (e.g. witchcraft, monotheism) and various societal characteristics (e.g. mobility, class stratification). Many hypotheses are supported. Theoretical discussion is included, and the author posits that “the belief in a particular kind of spirit springs from experiences with a type of persisting sovereign group whose area of jurisdiction corresponds to that attributed to the spirit” (175).

This book chapter builds on Horton's 1943 psychoanalytical study of drunkenness. The author tests an overall theory that drunkenness, which facilitates personal and uninhibited interactions, is more acceptable, and therefore prevalent, in societies with loose, rather than rigid, social relationships. Indicators of social rigidity, such as strict socialization or male dominance through patrilocality, are tested for relationships to drunkenness.

This chapter examines how sorcery, sin, and the superego function in societies to uphold taboos and other forms of social control. The author also explores the child-rearing conditions that are necessary to produce and maintain these cultural mechanisms. Several hypotheses are tested and all are supported.

The study is about matrilineal systems, where descent is traced along female lines. Matrilineal systems are relatively rare in human populations, and previous research has discussed the rarity and apparent instability of matriliny. The study aims to study the evolution of descent systems on a worldwide scale. The study tests for significant associations between matriliny and numerous cultural traits that have been theoretically associated with its stability or loss, such as subsistence strategy, animal domestication, mating system, residence pattern, wealth transfer, and property succession. Additionally, by combining genetic and linguistic information to build a global supertree that includes 16 matrilineal populations, the study also performs phylogenetically controlled analyses to assess the patterns of correlated evolution between descent and other traits.

This article employs a phylogenetic approach to explore traits that might be associated with the cultural transmission of the "witchcraft phenotype" across Bantoid and Bantu ethnolinguistic groups. The authors define the witchcraft phenotype as a set of interlinked traits related to witchcraft beliefs within a society, showing both cross-cultural similarities and regional variations. Despite the widespread historical and geographical presence of witchcraft beliefs, little is known about their evolution and transmission. The article's analysis focuses on the possible ancestral transmission of these traits and their coevolution. The authors suggest that witchcraft phenotypes are often intertwined with beliefs in ancestors, spirits, gods, and other supernatural entities, and like other cultural traits, they can evolve through various mechanisms. Their findings indicate support for phylogenetic transmission of some traits, such as the use of poison to detect witchcraft guilt, but show that other factors such as age and gender do not show evidence of historical transmission.

In this study, the authors analyze relationships between witchcraft accusations and the gender of the accused. They find that men are most often accused of witchcraft in their sample of 54 Bantu or Bantoid societies, and are particularly more likely to be accused of witchcraft by unrelated or blood-related individuals or in disputes over wealth or prestige. On the other hand, women are more likely to be accused of witchcraft in affinal relationships, particularly husbands and co-wives, and in situations related to fertility or relationships. Elderly women were also more likely to be accused of witchcraft than elderly men. The authors also examined outcomes of witchcraft accusations, finding that 81% of cases resulted in a negative outcome for the accused. They suggest that competition underlies accusations of witchcraft.