The present study explores the cognitive and affective attitudes towards owls in cold-climate and warm-climate societies. In addition, a few hypotheses were tested. Specifically, the research question asks which societies would have greater owl ethnozoological knowledge, functional usage, conception of owls in positive magico-religious terms, and positive supernaturalistic interpretations of owls' behaviors and characteristics. The results offer support for the initial predictions with the exception that cold-climate societies do not have more positive magico-religious conceptions of owls than warm-climate societies.

The present study explores the cognitive and affective attitudes towards owls in cold-climate and warm-climate societies. In addition, a few hypotheses were tested. Specifically, the research question asks which societies would have greater owl ethnozoological knowledge, functional usage, conception of owls in positive magico-religious terms, and positive supernaturalistic interpretations of owls' behaviors and characteristics. The results offer support for the initial predictions with the exception that cold-climate societies do not have more positive magico-religious conceptions of owls than warm-climate societies.

The present study explores the cognitive and affective attitudes towards owls in cold-climate and warm-climate societies. In addition, a few hypotheses were tested. Specifically, the research question asks which societies would have greater owl ethnozoological knowledge, functional usage, conception of owls in positive magico-religious terms, and positive supernaturalistic interpretations of owls' behaviors and characteristics. The results offer support for the initial predictions with the exception that cold-climate societies do not have more positive magico-religious conceptions of owls than warm-climate societies.

The present study explores the cognitive and affective attitudes towards owls in cold-climate and warm-climate societies. In addition, a few hypotheses were tested. Specifically, the research question asks which societies would have greater owl ethnozoological knowledge, functional usage, conception of owls in positive magico-religious terms, and positive supernaturalistic interpretations of owls' behaviors and characteristics. The results offer support for the initial predictions with the exception that cold-climate societies do not have more positive magico-religious conceptions of owls than warm-climate societies.

This article adds nuanced findings to the previous generalization that high sonority of the vowel explains its more frequent use in warmer climates. The authors find that “speakers in warm-climate languages make more use of the so-called “sonorant” consonants, that is, consonants with some of the qualities of vowels” (123).

This article adds nuanced findings to the previous generalization that high sonority of the vowel explains its more frequent use in warmer climates. The authors find that “speakers in warm-climate languages make more use of the so-called “sonorant” consonants, that is, consonants with some of the qualities of vowels” (123).

This article adds nuanced findings to the previous generalization that high sonority of the vowel explains its more frequent use in warmer climates. The authors find that “speakers in warm-climate languages make more use of the so-called “sonorant” consonants, that is, consonants with some of the qualities of vowels” (123).

Munroe and Fought attempt to add new perspective to Ember and Ember's (2007) assertion that certain environmental features help to predict mean sonority levels in speech. This article discusses the other possible elements such as word length that might raise the level of communicative efficiency.

Using a sample of four language families, this paper replicates previous findings on the relationship between consonant-vowel syllable use and climate. An secondary finding on the relationship between consonant-vowel syllable use and writing system was also replicated.

This article conducts a cross-cultural, comparative review of whether birds are bearers of signs using eHRAF World Cultures and published articles. The researchers first examine whether birds are thought of as signifiers and the mode of sign delivery be it voice, presence, or behavior. They also investigate whether biocultural salience is more indicative of passerines, near-passerines, or non-passerines.