This article offers a critique of Stover and Hope (1984). Gray challenges their findings and suggests that a third variable, sovereign groups, explains the correlation between monotheism and gender status.

This article offers a critique of Stover and Hope (1984). Gray challenges their findings and suggests that a third variable, sovereign groups, explains the correlation between monotheism and gender status.

This article offers a critique of Stover and Hope (1984). Gray challenges their findings and suggests that a third variable, sovereign groups, explains the correlation between monotheism and gender status.

This article contests Underhill’s (1975) claim that monotheism is associated more strongly with subsistence than political organization in preindustrial societies. The author asserts that when political organization is held constant, there is no relationship between subsistence strategy and monotheism. Number of sovereign groups is found to be a good predictor of monotheism.

This article offers a critique of Stover and Hope (1984). Gray challenges their findings and suggests that a third variable, sovereign groups, explains the correlation between monotheism and gender status.

In the present study, Peregrine tests two perspectives regarding social resilience to climate-related disasters: 1) that societies with more inclusive and participatory political structures (corporate political strategies) are more resilient to climate-related disasters, and 2) that societies with tighter adherence to social norms are more resilient to climate-related disasters. Results support the notion that societies with greater political participation are more socially resilient to catastrophic climate-related disasters. Because these results are justifiably generalizable across multiple historical and cultural contexts, Peregrine's findings are a useful contribution to aid in disaster response policy decision making.

This article reviews the theory that permanent animal groups have only one sex breed outside the group in order to balance genetic diversity and group relatedness. The author theorises that since males inherit valuable membership in patrilocal/lineal societies, they are expected to be more concerned about the probability of paternity than males in matrilocal/lineal societies. Moral rules, and specifically belief in moralizing gods, are expected to reflect this difference. In other words, moralizing gods are used to restrict the sexual activity of women.

The authors assess and compare preferred interpersonal distances over 42 countries. Environmental and sociopsychological factors are tested in order to explain variability in interpersonal distance across cultures. The authors seek to go beyond previous studies and better understand cultural differences and similarities in proxemic behaviors.

This article reviews the theory that permanent animal groups have only one sex breed outside the group in order to balance genetic diversity and group relatedness. The author theorises that since males inherit valuable membership in patrilocal/lineal societies, they are expected to be more concerned about the probability of paternity than males in matrilocal/lineal societies. Moral rules, and specifically belief in moralizing gods, are expected to reflect this difference. In other words, moralizing gods are used to restrict the sexual activity of women.

A previous study conducted by Singh (2017) investigates why and how features of shamanism have culturally evolved, one such feature being shamanistic trance. However, the authors of this article argue that Singh fails to distinguish between different types of shamanistic trance. They find that possession trance, as compared to trance without possession, is primarily dominated by females and found in complex societies.