Using Bayesian models incorporating 40,000 radiocarbon dates from 16 discrete human societies throughout history, this study attempts to identify patterns in human disaster-resilience, at the society level. On average, the study finds that societies that have experienced more catastrophes in the past tend to be more resilient in the face of new disasters, experiencing less severe impacts and quicker recoveries. The authors speculate that this may be due to social memory, as resiliency strategies tend to get passed down across generations. Meanwhile, the models also found that societies more reliant on farming and herding also tend to be more susceptible to crisis, but recover more quickly. Across the 16-society sample, which spanned all of human history, climate-related catastrophes stood out as the most common.

Researchers looked at four different demographic scenarios (altered mean vital rates (i.e., fertility and mortality), vital rate stochasticity, vital rate covariance, and periodic catastrophes) and their possible effects on the rapid population growth of contemporary human foragers and steady population decline of chimpanzees. They evaluated these variables and the various conditions that would favor a more sustainable zero population growth (ZPG) among 10 small-scale subsistence human populations (Agta, Ache, Hadza, Hiwi, Ju/’hoansi, Gainj, Tsimane, Yanomamo, Northern Territory Aborigines, and Herero) and five wild chimpanzee groups (Gombe, Kanyawara, Mahale, Ngogo, and Taï). The results state that the most effective modifications towards ZPG would include a combination of more than one of the four demographic scenarios tested, with the most realistic solution including both vital rate alteration and an increase in catastrophes.

The author presents a comprehensive study on the prevalence, presentation, and motivation of the "ultimate coercive sanction": capital punishment, or the "death penalty." He begins by examining capital punishment across all 53 cultures for which data was present in the Probability Sample Files, and finds that capital punishment is overwhelmingly present. After discerning some general trends, the author examines how capital punishment presents itself across different kinds of political systems, and uses the results to voice support for various theories on why the capital punishment is practiced. The study concludes by stating that the capital punishment may be something that human society may never be truly rid of, but greater societal stability may be able to reduce its prevalence.

Can physiological variation in human populations be attributed to environmental variables? Arguing for the importance of phylogenetic comparative methods, the authors present the results of previous research by Holden & Mace (1997) on lactose intolerance as well as introduce new research on sex ratio at birth. The authors suggest that global variance in sex ratio at birth is an adapted response to the physiological costs of giving birth to boys in high fertility populations.

Can physiological variation in human populations be attributed to environmental variables? Arguing for the importance of phylogenetic comparative methods, the authors present the results of previous research by Holden & Mace (1997) on lactose intolerance as well as introduce new research on sex ratio at birth. The authors suggest that global variance in sex ratio at birth is an adapted response to the physiological costs of giving birth to boys in high fertility populations.

The author presents a comprehensive study on the prevalence, presentation, and motivation of the "ultimate coercive sanction": capital punishment, or the "death penalty." He begins by examining capital punishment across all 53 cultures for which data was present in the Probability Sample Files, and finds that capital punishment is overwhelmingly present. After discerning some general trends, the author examines how capital punishment presents itself across different kinds of political systems, and uses the results to voice support for various theories on why the capital punishment is practiced. The study concludes by stating that the capital punishment may be something that human society may never be truly rid of, but greater societal stability may be able to reduce its prevalence.

Researchers looked at four different demographic scenarios (altered mean vital rates (i.e., fertility and mortality), vital rate stochasticity, vital rate covariance, and periodic catastrophes) and their possible effects on the rapid population growth of contemporary human foragers and steady population decline of chimpanzees. They evaluated these variables and the various conditions that would favor a more sustainable zero population growth (ZPG) among 10 small-scale subsistence human populations (Agta, Ache, Hadza, Hiwi, Ju/’hoansi, Gainj, Tsimane, Yanomamo, Northern Territory Aborigines, and Herero) and five wild chimpanzee groups (Gombe, Kanyawara, Mahale, Ngogo, and Taï). The results state that the most effective modifications towards ZPG would include a combination of more than one of the four demographic scenarios tested, with the most realistic solution including both vital rate alteration and an increase in catastrophes.

In this study, the authors inspect the relationship between religion, morality, and cooperation by examining the extent to which people associate their deities with moral concern. Using data from 2,228 individuals in 15 different field sites, they find that on average, people tend to ascribe at least some moral concern to their deities, and this effect is stable even after controlling for the influence of explicitly moralistic deities that these societies also worship. The authors also find that ratings of moral concern are not necessarily very high, even for deities that are typically considered to be moralistic, and that there is individual-level variation in the degree of moral concern attributed to deities. In addition, there is an individual-level correlation between how morally interested two selected deities are conceived to be and that being male or more educated decreases the likelihood of associating deities with moral concern. These findings challenge the longstanding belief that belief in moralistic deities is unique to certain societies or religions and instead suggest that the association between deities and moral concern is more widespread and variable, and suggest that the moral character of gods may be tied to cooperation within societies.

A community’s response to the risks posed by natural (and other) disasters is highly dependent on the political participation of its members. This study examines political participation data from 22 published studies, representing 183 historical and contemporary cultures experiencing disaster risk (including several monocultural countries, used as proxies for cultures). Using a combination of statistical and qualitative analyses, the authors comment on both what types of political engagement (voting vs. extra-governmental organizing vs. town hall-style consensus decision making, etc.) and what levels of engagement tend to result in optimal outcomes during disaster risk mitigation.

Evolutionary anthropologists have long emphasized the puzzle of short inter-birth intervals, extended childhoods, and long post-reproductive lives of humans, in particular the problem it poses for raising children. While there is agreement that mothers receive assistance from kin to offset the high costs of raising children, opinion is equivocal as to which kin help and to what extent they help. Here the authors review 45 studies from historical and contemporary natural fertility populations to assess the effects of various types of kin on child survival rates.