This article investigates the relationship between religious practices and the importance of land and family in peasant communities. Results suggest that religious observances are reflective of the dominant concerns of peasant life, such as land inheritance.

This study focuses on death symbolism in relation to matrilineal descent. Findings suggest that matrilineal societies are more likely than patrilineal or bilateral societies to believe in ancestral spirits, reincarnation, and a quality of afterlife unconditioned on individual’s behavior.

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.

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.

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.

This article investigates child socialization toward obedience and conformity as a function of the supervision that parents experience in their own lives. Measures of economic, familial, political, and religious supervision in parents' lives are examined.

This paper investigates correlations between social structure and the pattern of kindship nomenclature. Results suggest that lineage nomenclatures are associated with several aspects of social structure, including unilineal descent, the domestication of plants and animals and inheritance.

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.

Based on prior findings, the present study tests the theory that subsistence type, specifically agricultural level, influences descent type, conjugal formation, and marriage type. All three of the latter variables are predicted to be antecedents of ancestor worship. The author claims support for the theory.

Based on prior findings, the present study tests the theory that subsistence type, specifically agricultural level, influences descent type, conjugal formation, and marriage type. All three of the latter variables are predicted to be antecedents of ancestor worship. The author claims support for the theory.