This article reviews the theories on age-set systems and presents a cross-cultural test of Bernardi's theory regarding the development of age-sets as a response to a need for a system of integration in the context of frequent warfare. The findings do not support the hypothesis but rather point to the importance of changing group size and composition of local groups, as well as warfare, in predicting age-set systems.

This article reviews the theories on age-set systems and presents a cross-cultural test of Bernardi's theory regarding the development of age-sets as a response to a need for a system of integration in the context of frequent warfare. The findings do not support the hypothesis but rather point to the importance of changing group size and composition of local groups, as well as warfare, in predicting age-set systems.

This article reviews the theories on age-set systems and presents a cross-cultural test of Bernardi's theory regarding the development of age-sets as a response to a need for a system of integration in the context of frequent warfare. The findings do not support the hypothesis but rather point to the importance of changing group size and composition of local groups, as well as warfare, in predicting age-set systems.

The authors investigate environmental reasons for cross-cultural variation in the permissibility of cousin marriages. In particular, they test whether higher levels of pathogen prevalence and geographic isolation increase the likelihood that cousin marriage will be allowed. The authors' underlying theory is that cousin marriages provide protective homozygosity against some pathogens and provide more options when mate choices are limited.

The authors investigate environmental reasons for cross-cultural variation in the permissibility of cousin marriages. In particular, they test whether higher levels of pathogen prevalence and geographic isolation increase the likelihood that cousin marriage will be allowed. The authors' underlying theory is that cousin marriages provide protective homozygosity against some pathogens and provide more options when mate choices are limited.

This article offers an exploratory study of the structural and psychological influences related co-wife conflict and cooperation.

This comment suggests methodological flaws in Gaulin and Schlegel’s (1980) article on male parental certainty and investment practices. The authors take issue with multiple coding decisions and suggest that the findings from the 1980 study ought to be rejected; data does not support a positive association between male parental certainty and investment practices.

This article examines three theories regarding the lack of participation by women in community religious roles. Empirical analysis suggests that only resource theory has predictive power. Most clearly it suggests that women are more likely to be shamans in societies in which they are highly influential in kin networks but maintain minimal control of property. Neither gynephobia nor the presence of sex-differentiated social spheres appears associated with the prohibition of women’s participation in religious roles.

The authors investigate environmental reasons for cross-cultural variation in the permissibility of cousin marriages. In particular, they test whether higher levels of pathogen prevalence and geographic isolation increase the likelihood that cousin marriage will be allowed. The authors' underlying theory is that cousin marriages provide protective homozygosity against some pathogens and provide more options when mate choices are limited.

This article offers an exploratory study of the structural and psychological influences related co-wife conflict and cooperation.