This study examines the predictors of arranged marriage versus marriage for love. Several predictions are supported and results uphold the hypothesis that "societies promote the method of marriage contract enforcement best adapted to available production technology, incentives to misbehave, and methods of coercion."

This study examines the predictors of arranged marriage versus marriage for love. Several predictions are supported and results uphold the hypothesis that "societies promote the method of marriage contract enforcement best adapted to available production technology, incentives to misbehave, and methods of coercion."

This study examines the predictors of arranged marriage versus marriage for love. Several predictions are supported and results uphold the hypothesis that "societies promote the method of marriage contract enforcement best adapted to available production technology, incentives to misbehave, and methods of coercion."

This study examines the predictors of arranged marriage versus marriage for love. Several predictions are supported and results uphold the hypothesis that "societies promote the method of marriage contract enforcement best adapted to available production technology, incentives to misbehave, and methods of coercion."

This study examines the predictors of arranged marriage versus marriage for love. Several predictions are supported and results uphold the hypothesis that "societies promote the method of marriage contract enforcement best adapted to available production technology, incentives to misbehave, and methods of coercion."

This study examines the predictors of arranged marriage versus marriage for love. Several predictions are supported and results uphold the hypothesis that "societies promote the method of marriage contract enforcement best adapted to available production technology, incentives to misbehave, and methods of coercion."

The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

Previous cross-cultural studies of romantic love have, in the authors' view, been plagued by vague definitions of the concept and a conflation of cultural, bio-psychological, and social factors. Thus, the authors distinguish between the social aspect of romantic love (which they argue is a universal human predisposition) and the variable cultural valuation of romance. In a large cross-cultural sample, the authors test the hypotheses that gender equality and family organization are important predictors of the cultural valuation of romantic love.

This study tests the relationship between supernatural punishment (indexed by the importance of moralizing "high gods") and several proxy measures of cooperation. Results suggest that the presence of high gods is associated with money and credit, credit source, community size, jurisdictional hierarchy beyond the local community, and sanctions.

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).