The present study examines 70 Austronesian cultures to test whether political hierarchy, population size, and social inequality have been influential in the conversion of populations to Christianity. Cultural isolation and year of missionary arrival are control variables. Using phylogenetic generalized least squares (PGLS), the researchers test the effect of the three predictor variables on conversion to Christianity and also conduct a multivariate analysis with all variables. The results do not offer support for what is expected by top-down and bottom-up theories of conversion but instead for the general dynamics of cultural transmission.

This paper examines the relationship between moralizing gods (gods that impose moral rules or punish those who break them) and social complexity. The authors argue that previous research, which relied on the Standard Cross-Cultural Sample's "moralizing high gods" variable as a proxy measure for the presence of moralizing gods, may have underestimated the presence of moralizing gods in societies. This is because the criteria used to define "moralizing high gods" are not relevant to whether a god is moralistic or punitive. The authors argue that this leads to a false positive association between moralizing gods and social complexity, and that ethnographic evidence suggests that moralizing gods are actually more prevalent in small-scale societies than had previously been thought. Future researchers, therefore, need to be careful about making assumptions about the moralizing gods of small scale societies based on "moralizing high gods", and find other ways to identify whether moralizing gods are present.

Belief in moralizing high gods (MHGs) has been theorized as a response to unfavorable environments, as a way to normalize behavior. In this study, researchers test the theory by creating a model for predicting the distribution of MHGs. They run many alternative models, testing the effects of resource abundance, climate stability, and pertinent social factors on the occurrence of belief in MHGs. Based on the ten most supported models, they create an average model that predicts MHGs within cultures with “excellent” accuracy.

The social control hypothesis suggests that ritual human sacrifice may have played an important role in the evolution of social stratification, functioning to legitimize class-based power distinctions by pairing displays of ultimate authority with supernatural justifications. Authors test this hypothesis about human sacrifice with a phylogenetic analysis of 93 Austronesian cultures.

The authors investigate whether moralizing high gods and, more generally, supernatural punishment precede, sustain, or follow political complexity. The cultural traits at hand are mapped onto phylogenetic trees representing the descent and relatedness of 96 Austronesian cultures.

Previous research into the origins of human violence and warfare has oftentimes been inconclusive and controversial. This paper examines two alternative theories as to the evolution of human violence using archaeological records on sharp force trauma (SFT) and blunt force trauma (BFT). The study is limited to 13 different California ethnolinguistic groups. Researchers find that violence is not predicted by sociopolitical complexity, but rather by environmental productivity. This supports the idea that in contexts of resource scarcity, the perceived benefits to engage in lethal aggression may outweigh perceived costs.

This chapter examines the variables that are associated with the evil eye belief cross-culturally. Results suggest that the evil eye belief is significantly associated with various socioeconomic and demographic variables. All hypotheses are supported.

This study tests a broad hypothesis that alcohol is employed to relieve anxiety and feelings of powerlessness. Frequency of drunkenness and drunken brawling were associated with several variables, including supernatural beliefs, political systems, settlement patterns, and division of labor.

This study examines relationships among the instruction of children, household type and size, and political integration. Particular attention is paid to type of instruction--whether the instructor is kin or non-kin, and whether the instruction requires a change in the child's residence. Different types of instruction are theorized to solve problems for children in different household types (e.g. children in mother-child households experience gender identity conflict, and so leave their houses for instruction from non-kin). The causality between instruction and societal complexity is also discussed.

Carneiro presents work on the evolutionary sequences of cultures. He concludes that human societies have evolved in a direction towards increased complexity. He also discovers a specific sequence of cultural traits that societies have largely followed.