The idea that archaic humans used wooden clubs as weapons is popular but not based on much archaeological evidence, due to the poor preservation of organic materials in the archaeological record. A new study analyzed 57 recent hunting-gathering societies and found that the majority used clubs for violence and/or hunting. The use of throwing sticks was less frequent. The study suggests that the use of clubs by early humans was highly probable, but that prehistoric weapons may have been quite sophisticated and carried strong symbolic meaning. The great variation in the forms and use of clubs and throwing sticks among recent hunter-gatherers suggests that similar variation may have existed in the past.

The authors assemble an inventory of burning practices based on cross-cultural ethnographic data in order to elucidate or provide interpretive range for burning patterns seen in the archaeological record. Although no explicit hypotheses are tested, descriptive generalizations are proposed.

The role of trees has long been limited to being sources of firewood or food in the archeological record. This article, however, aims to investigate the economic, cultural, and spiritual roles of trees through a comparative ethnographic analysis of 13 hunter-gatherer societies. The authors find that the relationships between trees and hunter-gatherers are deep and complex; trees are used for shade, protection, recreation, place-makers, and inhabitation and are often considered social and sacred beings.

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.

A materialist approach is used to study the status of women in hunter-gatherer groups. Techno-ecological factors are tested as predictors of women's status.

This survey chapter discusses the use of ash and other fire-generated materials in Ancestral Pueblo settlements in the northern Rio Grande region. The author begins by surveying ethnographic reports of ash use among indigenous groups in the Southwest and Great Basin regions to understand the potential reasons for ash use in prehistoric contexts beyond just cooking. He then turns to archaeological data to explore the extensive use of fire, ash, and other pyrotechnic products across indigenous communities in the region, focusing on excavated architectural and mortuary contexts from the northern Rio Grande, especially the Taos and Picuris areas. The author argues that these fire-related actions and products show that ash plays two major roles -- it is used as a part of major transition ceremonies and as an instrument for healing. The author concludes that these ethnographic observations inform and illuminate archaeological contexts that contain ash, charcoal, and fire.

Researchers examine the ethnographic record, sampling 82 hunter gatherer societies from the HRAF World Cultures database, for cross-cultural patterns of archaeological evidence of knowledge of astronomy and constellations. Surveying the data, researchers identified many patterns in the upper paleolithic, noting the importance of further examination of this topic.

This study used data from the Afrobarometer Survey to compare the cultures of 85 ethnolinguistic groups from 25 African countries on markers of cultural modernization and emancipation, such as attitudes towards gender equality, xenophobia, and the role of religion in society. The study found that nearly all of the ethnolinguistic groups studied within a country clustered together in terms of their attitudes towards cultural modernization. The study also found that the variation between nations was often greater than the variation between ethnolinguistic groups, and that the cultural differences between ethnolinguistic groups within a nation were highly correlated with economic indicators such as GDP per person, employment in agriculture and the service sector, and phone subscriptions per person. The study suggests that economic development and modernization lead to cultural homogenization within a nation and a decreasing relevance of ethnolinguistic culture.

In this article Hames addresses the long-standing disagreements between evolutionary theories regarding human warfare (more specifically between Rousseauian and Hobbesian frameworks). This study posits that while most current and previous research focuses on the discrepancies between the frequency and intensity with which warfare takes place between hunter-gatherer and large-scale societies, the ability for societies to live in peace with their neighbors despite the possibility for warfare, is the most important evolutionary trait. Coexisting peacefully is what distinguishes human socially and politically from chimpanzees whereas warfare itself is a more primitive trait humans share with previous ancestors. Hames concludes that going forward, use of phylogenetic methods to control for common ancestry, and use of archaeological data would lead to new and more comprehensive findings. Although largely a review of principal warfare literature, Hames does present an original statistical finding on adult violence mortality which is reported below.

Do tropical hunter-gatherers follow the diet known today as the Paleo diet? Using nutritional data on 11 tropical hunter-gatherer groups, this study asses dietary composition. The results show that there are high levels of variation in the distribution of protein, fat, and carbohydrates among the sample of 11 hunter-gatherer groups.