The authors compare language phylogenies and spatial distributions with folktale frequencies of Indo-European peoples in order to reconstruct their cultural transmission. A stronger association is found between folktale frequency and language phylogeny than has been proposed in earlier literature studies, indicating that vertical transmission is more influential on folktale distribution than horizontal transmission through spatial proximity. Finally, the frequencies of certain folktales appear to trace the ancestral divergences of Indo-European languages to a much deeper level than previously though, suggesting that folktales are representative of broader features of culture, rather than recent literary inventions.

This study investigates the strategic mode of competition in both games of strategy and folk talkes. Various significant relationships between games of strategy, folktales, social complexity, and child rearing variables are observed.

This book chapter tests new and pre-existing theories (Horton, Field, Bacon et al.) for the cause of variation in drinking across cultures. Folktale content is used to test psychological variables more directly than has been done previously. Folktale content is analyzed programmatically with an acknowledged error level of up to one-third. Results lend support to Field's 1962 theory that loose social organization facilitates drinking.

Acerbi, Kendal, and Tehrani examine the relationship between population size and cultural complexity as measured by a non-technological cultural domain: folktales. Three measures of complexity for folktales are analyzed, 1) number of tale types, 2) number of narrative motifs, and 3) number of traits in variants of two international folktales. Findings suggest that the relationship between cultural complexity and population may depend on the domain, as different domains vary in cultural maintenance and transmission.

This book chapter (4) follows up suggestions from a previous chapter (3) by McClelland et.al. that in non-solidary societies heavy drinking is associated with conflict about personal power and alcohol provides a way of acting out impulses aimed at impacting others. Support was found for this theory using an analysis of words in folktales.

This study investigates possible relationships between the need for achievement and power (as measured in folktales) with rates of suicide and homicide in preindustrial societies. Analysis suggests that homicide is not associated with either the need for achievement or power, but suicide is positively associated with the need for power.

This study documents the phenomenon of the 'femme fatale' (a dangerous woman) and 'status fatale' (a dangerous man) cross-culturally. The 'femme fatale' motif is practically universal. Data supports the idea that emotional involvement, rather than sexual gratification, was the primary motivation for seeking out a stranger of the opposite sex. A literature review is provided.

Using a psychoanalytic-materialist approach, the author examines the possible effects of environmental unpredictability on the prevalence of unprovoked aggression by characters in folktales.

The article discusses the challenge of storing and transmitting accumulated cultural knowledge over generations, particularly for forager societies, who use storytelling as a way to encode their knowledge. The authors hypothesize that myth-telling rules exist in these societies to ensure high-fidelity transmission of the stories, and predict that such rules mandate proficient storytellers, low-distraction conditions, multiple individuals and generations present, error prevention and correction, audience attention maintenance, discouragement of rule violations, and incentivization of rule compliance. The authors searched forager ethnographic records for descriptions of myth performance and coded them for these features. Results indicate that rules regulating myth performance are widespread across forager cultures and reduce the likelihood of copy errors. These findings suggest that anthropogenic ratchets played a role in the emergence of cumulative culture.

This article examined the presence of ostensive-communicative behaviors in educational storytelling within foraging cultures. Ostensive communication includes prosody and gestures used to direct attention to something or someone. The author analyzed 14 behaviors of ostensive communication and tested whether they co-occur with the transmission of knowledge in storytelling. All 53 forager cultures examined demonstrated the use of 2 or more of those communicative behaviors in oral storytelling. This supports the author’s claim of ostensive-communicative behavior as a universal pedagogical tool in forager cultures.