This article examines attitudes toward salt as a cultural mechanism to regulate salt consumption, finding that meat-eating societies (associated with higher salt consumption) have more negative proverbs and other forms of cultural expression associated with salt, and societies with plant-based diets (associated with lower salt consumption) have more positive cultural expressions.

Using a sample of 60 societies from eHRAF, this study explores the cross-cultural commonalities and differences in human-pet dynamics. The authors focus on understanding the range of functions of pets and the positive or negative treatment of pets. In addition, they test whether human investment in pets is a significant challenge of evolutionary theory. First, the results support that there are distinct functions of pets, challenging the common view of contemporary function of pets as emotional surrogates. Secondly, the data collected show an ambivalent treatment of pets across cultures, including small-scale societies. Finally, the research does not support the idea that human investment in pets sacrifices their reproductive success.

Using a sample of 60 societies from eHRAF, this study explores the cross-cultural commonalities and differences in human-pet dynamics. The authors focus on understanding the range of functions of pets and the positive or negative treatment of pets. In addition, they test whether human investment in pets is a significant challenge of evolutionary theory. First, the results support that there are distinct functions of pets, challenging the common view of contemporary function of pets as emotional surrogates. Secondly, the data collected show an ambivalent treatment of pets across cultures, including small-scale societies. Finally, the research does not support the idea that human investment in pets sacrifices their reproductive success.

Using a sample of 60 societies from eHRAF, this study explores the cross-cultural commonalities and differences in human-pet dynamics. The authors focus on understanding the range of functions of pets and the positive or negative treatment of pets. In addition, they test whether human investment in pets is a significant challenge of evolutionary theory. First, the results support that there are distinct functions of pets, challenging the common view of contemporary function of pets as emotional surrogates. Secondly, the data collected show an ambivalent treatment of pets across cultures, including small-scale societies. Finally, the research does not support the idea that human investment in pets sacrifices their reproductive success.

After noticing that recent archaeological research has found evidence that women in pre-history were probably hunters, the authors use the ethnographic record from 63 foraging populations to explore the role of women in hunting. They explore what proportion of societies expect women to contribute to hunting, if women hunt, what proportion was opportunistic or intentional, whether women hunters were skilled, and whether women hunted with children.

After noticing that recent archaeological research has found evidence that women in pre-history were probably hunters, the authors use the ethnographic record from 63 foraging populations to explore the role of women in hunting. They explore what proportion of societies expect women to contribute to hunting, if women hunt, what proportion was opportunistic or intentional, whether women hunters were skilled, and whether women hunted with children.

After noticing that recent archaeological research has found evidence that women in pre-history were probably hunters, the authors use the ethnographic record from 63 foraging populations to explore the role of women in hunting. They explore what proportion of societies expect women to contribute to hunting, if women hunt, what proportion was opportunistic or intentional, whether women hunters were skilled, and whether women hunted with children.

This study retests the work by Ember, Ember and Low (2007) on male mortality and pathogen stress as predictors of nonsororal polygyny. The authors argue that the work of Ember, Ember, and Low is biased because it does not include a variable for cultural trait transmission. Restesting the original Ember, Ember and Low data, including a variable for cultural trait transmission, authors find that male mortality and pathogen stress loose their significance and cultural trait transmission is the only significant predictor of nonsororal polygyny.

This article aims to answer the question: Does the imagery of composite beings, also known as monsters, appear cross-culturally? The authors use the Standard Cross-Cultural Sample to test whether these mythical figures are universal and which sociocultural variables might be related to their presence or absence. To do so, they use the ten measures of cultural complexity by Murdock and Provost (1973): writing and records, fixity of residence, agriculture, urbanization, technological specialization, land transport, money, density of population, level of political integration, and social stratification. The results show that the concept of "monsters" is common among cultures, but not universal. Additionally, the presence of composite beings is related to all the measures of cultural complexity. Finally, the authors wanted to test which variables are more relevant. They use a machine learning method (decision trees and random forests), which suggests that the most important variables are social stratification and higher inter-group contact facilitated by land vehicles.

This study examines predictors of the type of conflict management used at the community level. Results suggest that level of political integration is associated with mode of conflict management.