This study examines the theory that transvestism is a way for boys to escape the male role. Munroe and Munroe use male contribution to subsistence as a new measure of a "rigorous male role." Findings suggest an association between male predominance in subsistence and presence of transvestism.

This article examines institutionalized male transvestism and the couvade, finding that they are mutually exclusive in a cross-cultural sample. Possible explanations for the negative association between male transvestism and the couvade (e.g. sex-identity differentiation and confusion) are discussed.

This study employs a psychological theory and builds on the holocultural literature on male homosexuality. Two hypotheses relating homosexual behavior among men to social constructs for sexuality (the couvade, male transvestism) are derived from a study by Munroe (1980). The hypotheses are tested and supported in a sample of cultures drawn from Munroe's codes and the Human Relations Area Files.

This study employs a psychological theory and builds on the holocultural literature on male homosexuality. Two hypotheses relating homosexual behavior among men to social constructs for sexuality (the couvade, male transvestism) are derived from a study by Munroe (1980). The hypotheses are tested and supported in a sample of cultures drawn from Munroe's codes and the Human Relations Area Files.

This article investigates the adoption of agriculture. The author tests three possible predictors: environmental richness, population density, and division of labor by gender. Minimal support is found for these variables, and the author proposes two alternative explanations, based on diminishing returns in food production and balancing the food portfolio.

This article investigates the adoption of agriculture. The author tests three possible predictors: environmental richness, population density, and division of labor by gender. Minimal support is found for these variables, and the author proposes two alternative explanations, based on diminishing returns in food production and balancing the food portfolio.

This study investigates the relationship between the strength of historic kin-based interaction networks in a region, and the strength of modern state capacity in that region. The author compares two metrics, across a global sample: firstly, the Kinship Intensity Index (KII), which is calculated by region using five variables from the Ethnographic Atlas (societies are combined by region by weighting each EA society using its population size); and secondly, the State Capacity Index (SCI), which measures the functionality of modern-day nation-states. It is found that around the world, countries whose borders have historically been home to societies with strong kin-based interaction networks tend to have a significantly weaker state capacity.

This article investigates the adoption of agriculture. The author tests three possible predictors: environmental richness, population density, and division of labor by gender. Minimal support is found for these variables, and the author proposes two alternative explanations, based on diminishing returns in food production and balancing the food portfolio.

This study relates female contributions to a variety of social variables. The author divides responses to high female contribution to subsistence into two categories: adaptive (i.e. increased exogamy, polygyny, and bridewealth) and attitudinal (i.e. increased valuation of girls and premarital permissiveness). It is proposed that where women contribute more, “they are perceived less as objects for male sexual and reproductive needs and more as a person in their own right” (149).

The authors of this study investigate both intimate partner violence (IPV) in Africa and tolerance towards it. Merging Demographic and Health Survey data with information from the Ethnographic Atlas, they take into account a wide range of ancestral characteristics that could influence domestic violence today, including precolonial economic roles and marriage traditions. Their findings indicate that societies in which men were dominant in subsistence and/or had androcentric marital practices have more IPV today, and more acceptance of it. They also find an interesting gender gap in acceptance of IPV, in which women are more likely than men to justify domestic violence.