In this article, the authors seek to determine cross-culturally valid predictors of dominant types of human subsistence around the world. They did this by formulating multiple models that incorporate different combinations of environmental, geographic, and social factors. These models were then used to test various hypotheses posed throughout the anthropological literature surrounding factors that determine dominant subsistence strategies.

This study asks the following research questions: What are the dynamics of land ownership norms over time? Do these changes follow predetermined trajectories? The authors utilize biogeographical and evolutionary analyses to explore temporal and spatial patterns in land ownership norms within a sample of 73 Bantu societies. For the first component of the research, they test three prominent hypotheses regarding evolutionary trajectories: rectilinear, unilinear, and shift without restriction. For the second component, they use a multi-model inference approach to evaluate three hypotheses regarding the possible spatial patterns of land ownership. The results show evidence for the unilinear trajectory in type, but not with a consistent decrease in group ownership in size. Land ownership is more likely in areas with neighboring landowners and predictable resource productivity, while subsistence type is not significantly correlated with type of land ownership.

Inter-group variation is greater in humans than in any other animal, and scholars continue to debate the cause of this diversity. Two competing explanatory models of human variation emphasize either (1) ecological differences and "evoked" culture or (2) population-level effects of cultural transmission. The former emphasizes mechanisms that operate within a single generation, while the latter emphasizes cumulative cultural history operating over many generations. To test these competing models, the authors measured the relative power of ecological variables as compared to culture history to predict behavioral variation in 172 western North American tribes. Culture history is subdivided into culture phylogeny (based on language phylogeny) and spatial distance.

The authors of this study explore the relationship between climate variability and beliefs that high gods are associated with the weather. As predicted, they find significant correlations between these beliefs and dry climates. They then evaluate how these findings contribute to their previous understanding of resource stress and its association to beliefs in high gods.

This article presents a representative theoretical model of the transition to agriculture. Empirical results from a cross-cultural sample provide support for the model. Results suggest that agriculture is associated with population density, technological sophistication, environment, and proximity to agricultural hearths, such as the Fertile Crescent.

In this study, the authors analyze subsistence economies to better understand their variability and success, the role of the environment in different subsistence choices, and the relevance of fishing, specifically in mixed economies. They find regular subsistence patterns, suggesting that not all subsistence combinations are successful. Their findings also indicate that environment influences subsistence choice, mixed economies are common, and that fishing plays a key role in mixed economies.

In this article, the authors seek to investigate why some societies reject agriculture despite its many benefits. By modeling data regarding ecological fitness and cultural transmission, the authors found predictors for the degree to which a society relies on agriculture. The authors conclude that the degree of fitness a local environment had for early domesticates as well as the degree of contact with neighboring societies strongly predicts levels of dependence on agriculture.

Jared Diamond previously argued that the East-West orientation of Eurasia allowed for the spread of substantial cultural, political, technological, and military innovations, due to environmental homogeneity across the continent. The authors of this article test this theory through quantitative analyses. Their results suggest that ecology can indeed influence the potential for cultural transmission, consistent with Diamond's theory. However, the authors do not find support for Eurasia having lower environmental barriers to cultural transmission in comparison to other continents.

The second and third parts of this book classify the economic systems of foraging and agricultural societies in the SCCS based on correlations between their institutions of property an distribution. These economic types are then examined for relationships with other social, political, demographic, and environmental factors in order to draw tentative conclusions regarding the origins of the Agricultural and Industrial Revolutions. The fourth part of the book uses cross-national data to examine similar associations in industrial/service economies, and is not included here.

Using multilevel modeling and society-level regressions as well as mediational path modeling, the authors test two alternative models that consider how resource stress, religious beliefs, and beyond-household food and labor sharing may be related. The resource stress model suggests that high resource stress has two consequences: 1) that such stress may lead to beliefs that gods and spirits are associated with weather and 2) that resource stress leads to more sharing. Furthermore, this model suggests that the relationship between resource stress and sharing is not mediated by god beliefs. The alternative model considered, the moralizing high god model, suggests that resource stress will lead to more sharing but it is mediated by moralizing high gods. Before testing the path models, the authors first consider the relationships between resource stress and beliefs about high gods, superior gods, and minor spirits involvement with weather. Since the results were strongest for high gods, the path models focused on high gods. The results largely support the resource stress model rather than the high god moralizing model.