Using 57 cultures from the Human Relations Area Files database, this paper examines the function and effectiveness of the belief of punitive ancestors in small-scale societies. The authors found that belief in dangerous ancestral entities is widespread and common and that harm is preventable through ritualized mortuary practices. The authors concluded that the fear of ancestral spirits did not promote social cooperation or inhibit self-interest behavior, contrary to the supernatural punishment hypothesis.

Using 57 cultures from the Human Relations Area Files database, this paper examines the function and effectiveness of the belief of punitive ancestors in small-scale societies. The authors found that belief in dangerous ancestral entities is widespread and common and that harm is preventable through ritualized mortuary practices. The authors concluded that the fear of ancestral spirits did not promote social cooperation or inhibit self-interest behavior, contrary to the supernatural punishment hypothesis.

What is the evolutionary sequence of beliefs in hunter-gatherers? The authors attempt to answer this question by reconstructing the development of various traits in traditional societies using phylogenetic and linguistic source trees. Testing for correlated evolution between this reconstruction and population history as proxied by linguistic classification suggests the presence of animism at profound time depth, aligning with classical anthropological religious theory put forth by E.B. Tylor. Coevolutions between other religious concepts including shamanism, ancestor worship, active ancestor worship, high gods, active high gods, and belief in an afterlife are also examined.

This study focuses on death symbolism in relation to matrilineal descent. Findings suggest that matrilineal societies are more likely than patrilineal or bilateral societies to believe in ancestral spirits, reincarnation, and a quality of afterlife unconditioned on individual’s behavior.

This article retests several hypotheses from Swanson’s (1960) study on the origins of religious belief. The author finds support for an association between high gods and large communities, multiple levels of political hierarchy, and social differentiation. No support is found for Swanson’s other hypotheses concerning polytheism, ancestral spirits, reincarnation, the soul, witchcraft, and morality and their relations to social, political, and economic variables.

This book examines population growth rate and its correlates by testing 274 hypotheses (derived from multiple theories) with an 18-society sample. Forty-one of these hypotheses were significant at the .05 level, leading the author to accept these relationships as reflective of the real world. The 274 hypotheses are grouped into 51 broader hypotheses, and marked by (*) where relationships are significant as designated by the author or by significance p < 0.05.

This book examines population growth rate and its correlates by testing 274 hypotheses (derived from multiple theories) with an 18-society sample. Forty-one of these hypotheses were significant at the .05 level, leading the author to accept these relationships as reflective of the real world. The 274 hypotheses are grouped into 51 broader hypotheses, and marked by (*) where relationships are significant as designated by the author or by significance p < 0.05.

Using experimental methods, these researchers evaluated the function of pride in ten small-scale societies by testing personal pride’s association with valuation by the surrounding community. Their aim was to see if findings from western(-ized), educated, industrialized, rich, and democratic (WEIRD) societies replicate in non-WEIRD societies. Simple linear regression in each society indicates that the amount of pride one feels for a given action closely matches how highly others in the same community value the action. Authors conclude support for the universality of the pride system.

Using experimental methods, these researchers evaluated the function of pride in ten small-scale societies by testing personal pride’s association with valuation by the surrounding community. Their aim was to see if findings from western(-ized), educated, industrialized, rich, and democratic (WEIRD) societies replicate in non-WEIRD societies. Simple linear regression in each society indicates that the amount of pride one feels for a given action closely matches how highly others in the same community value the action. Authors conclude support for the universality of the pride system.

This dissertation discusses the divided theoretical approach to how reincarnation, animism, spirits, and general religious beliefs occur within societies cross-culturally. Matlock offers evidence to support Tyler, contradicting the generally accepted Durkheimian approach, arguing that the belief about souls and spirits may originate in dreams and other empirical experiences, in turn informing and shaping social organization. Durkheim argued the opposite, claiming that religious beliefs reflect social organization such as the clan and kinship. The author states 33 quantitative hypotheses to be tested using 30 of the first 60 sample societies available in the HRAF Probability Sample.