The authors of this exploratory study tested predictions from five different theoretical models for the evolution of ethnoscientific expertise. They claim support for three of the models. They then compared cultural variables and their five models to three different knowledge domains: conceptual (unable to be easily observed), motor (easily observable), and medicinal. Their results indicate that their cultural transmission model is associated with the motor knowledge domain and that their proprietary knowledge model is associated with the medicinal knowledge domain.

The authors of this exploratory study tested predictions from five different theoretical models for the evolution of ethnoscientific expertise. They claim support for three of the models. They then compared cultural variables and their five models to three different knowledge domains: conceptual (unable to be easily observed), motor (easily observable), and medicinal. Their results indicate that their cultural transmission model is associated with the motor knowledge domain and that their proprietary knowledge model is associated with the medicinal knowledge domain.

The authors of this exploratory study tested predictions from five different theoretical models for the evolution of ethnoscientific expertise. They claim support for three of the models. They then compared cultural variables and their five models to three different knowledge domains: conceptual (unable to be easily observed), motor (easily observable), and medicinal. Their results indicate that their cultural transmission model is associated with the motor knowledge domain and that their proprietary knowledge model is associated with the medicinal knowledge domain.

The authors of this exploratory study tested predictions from five different theoretical models for the evolution of ethnoscientific expertise. They claim support for three of the models. They then compared cultural variables and their five models to three different knowledge domains: conceptual (unable to be easily observed), motor (easily observable), and medicinal. Their results indicate that their cultural transmission model is associated with the motor knowledge domain and that their proprietary knowledge model is associated with the medicinal knowledge domain.

Reputations are an important aspect of human social interactions and cooperation, but much of the research on reputations has focused on a narrow range of domains such as prosociality and aggressiveness. This study aims to provide an empirical view of reputation domains across different cultures by analyzing ethnographic texts on reputations from 153 cultures. The findings suggest that reputational domains vary across cultures, with reputations for cultural conformity, prosociality, social status, and neural capital being widespread. Reputation domains are more variable for males than females, and certain reputation domains are interrelated. The study highlights the need for future research on the evolution of cooperation and human sociality to consider a wider range of reputation domains and their variability across different social and ecological contexts and genders.

Reputations are an important aspect of human social interactions and cooperation, but much of the research on reputations has focused on a narrow range of domains such as prosociality and aggressiveness. This study aims to provide an empirical view of reputation domains across different cultures by analyzing ethnographic texts on reputations from 153 cultures. The findings suggest that reputational domains vary across cultures, with reputations for cultural conformity, prosociality, social status, and neural capital being widespread. Reputation domains are more variable for males than females, and certain reputation domains are interrelated. The study highlights the need for future research on the evolution of cooperation and human sociality to consider a wider range of reputation domains and their variability across different social and ecological contexts and genders.

Reputations are an important aspect of human social interactions and cooperation, but much of the research on reputations has focused on a narrow range of domains such as prosociality and aggressiveness. This study aims to provide an empirical view of reputation domains across different cultures by analyzing ethnographic texts on reputations from 153 cultures. The findings suggest that reputational domains vary across cultures, with reputations for cultural conformity, prosociality, social status, and neural capital being widespread. Reputation domains are more variable for males than females, and certain reputation domains are interrelated. The study highlights the need for future research on the evolution of cooperation and human sociality to consider a wider range of reputation domains and their variability across different social and ecological contexts and genders.

This paper examines patterns of cultural learning in pastoralist societies and compares them to those found in hunter-gatherer societies. The study analyzed 198 texts from 13 pastoralist cultures in the eHRAF World Cultures database and found that most cultural skills and knowledge were acquired in early childhood, with parents and non-parental adults as the primary sources of transmission. Teaching was the most common form of learning across all age groups, with minimal variation in transmission between different age groups. While similarities were found between the cultural learning patterns of pastoralists and hunter-gatherers, pastoralists were less likely to mention learning from peers and more likely to mention learning via local enhancement and stimulus enhancement. The importance of teaching did not increase with age in pastoralist societies, unlike in hunter-gatherer societies.

Social scientists are equivocal as to the importance of teaching (as contrasted with other forms of learning) in traditional societies. While many cultural anthropologists have downplayed the importance of teaching, cognitive psychologists often argue that teaching is a salient human universal. Here the authors investigate cultural transmission among 23 hunter-gatherer populations to explore the relative importance of teaching among foragers.

There is considerable variation both within and across societies in attitudes towards female employment outside of the household. In some societies, the dominant belief is that women should have equal opportunity to work outside the home, while in others women are strongly discouraged from working outside of the domestic sphere. Here the authors use pre-industrial ethnographic data and contemporary observations of gender inequality to test the hypothesis that cultural attitudes regarding the appropriateness of women working outside of the household are rooted in the ancestral adoption of plough cultivation. Contemporary measures of gender inequality assess variation across countries, ethnic groups, and individuals.