Standard Cross-Cultural Sample Research Articles

Lullabies and Universality: An Ethnographic Review

Lullabies are commonly described as a universal musical genre among humans and a likely source of insights into the origins of music. This study explores the validity of these claims through a critical analysis of the ethnographic literature, starting with a literature review based on the Standard Cross-Cultural Sample. Lullabies emerged as a “near universal” when defined broadly as any type of singing used to soothe children, but neither as a “near universal” nor a “statistical universal” when defined strictly as a specific category of infant-directed songs. As Indigenous Peoples from America presented more societies with few or no lullabies than other regions did, a second review focused on this area was conducted, highlighting three cases: (1) the absence of lullabies among certain Native American communities, (2) the historical diffusion of repertoires in the Circumpolar North, and (3) cross-cultural convergences and entanglements between musical genres on the Pacific Northwest Coast (complemented with corresponding examples from Polynesia). In conclusion, while the act of singing to soothe children is a near universal, it also presents significant cross-cultural variability. Perspectives for future research are discussed.

Historical pathogen prevalence and the radius of trust

Why do people exhibit different levels of trust between strangers and those who are socially close to them? This study tests the hypothesis that societies with a historical prevalence of infectious diseases develop strategies to minimise contact with potentially unhealthy or contaminated out-groups, while emphasising strong local networks of in-groups to manage infections effectively, ultimately leading to a lower radius of trust. Our empirical analysis verifies that societies with higher historical pathogen prevalence trust less out-groups relatively to in-groups using (i) cross-country; (ii) cross-country individual-level; (iii) ethnic group-level; and (iv) individual-level data for a sample of second-generation migrants. In particular, our findings support a negative association between historical pathogen prevalence and the contemporary radius of trust, specifically when we differentiate attitudes between socially distant groups (e.g., people met for the first time) and family members. Furthermore, this pattern remains consistent when we proxy trust attitudes using historical data on disapproval of violence at the ethnic group level from the Standard Cross-Cultural Sample. We find that an increase in historical pathogen prevalence is associated with a lower disapproval of violence toward out-group members from other societies relative to in-group members from the local community. Overall, historical pathogen prevalence sheds light on a fundamental cultural trait that persists over time.

Explaining Mythical Composite Monsters in a Global Cross-Cultural Sample

Abstract Composite beings (“monsters”) are those mythical creatures composed of a mix of different anatomical forms. There are several scholarly claims for why these appear in the imagery and lore of many societies, including claims that they are found near-universally as well as those arguments that they co-occur with particular sociocultural arrangements. In order to evaluate these claims, we identify the presence of composite monsters cross-culturally in a global sample of societies, the Standard Cross-Cultural Sample. We find that composite beings are not universal, and that their presence or absence co-varies most significantly with social stratification and transportation technology. This supports hypotheses that the cultural evolution of composite monsters is driven by human concerns with social distinctions within societies as well as increased contact with distant peoples.

Uniformity in Dress:A Worldwide Cross-Cultural Comparison.

Focusing on clothing and adornment (dress), this worldwide cross-cultural comparison asks why people in some societies appear to dress in uniform or standardized ways, whereas in other societies individuals display considerable variability in dress. The broader research question is why some societies have more within-group variation than others. Hypotheses are tested on 80 societies drawn from the Standard Cross-Cultural Sample (SCCS). The central hypotheses consider the impact of general societal tightness or looseness, degree of egalitarianism as well as other aspects of societal complexity, and the role of resource stress on dress standardization. Exploratory methods identify four latent constructs of dress from newly coded variables, one latent construct for tightness/looseness, and one latent construct for resource stress. As expected, (1) increased societal tightness was positively related to increased standardization and rules regarding dress and (2) increased resource stress is generally related to more standardization of dress and rules regarding adornment. However, contrary to theoretical expectations, the predictors of tightness-looseness differ from the predictors of dress. Most importantly, resource stress negatively predicts tightness but positively predicts three of the latent dress constructs. The relationship between dress standardization and societal complexity may be curvilinear, with mid-range societies having more standardization. Although some of the theorized relationships are supported (including that standardization of dress is predicted by societal tightness and more resource stress), at the end of paper we discuss some puzzling findings, speculate about possible explanations, and suggest further lines of research.

Transition of social organisations driven by gift relationships

Anthropologists have observed that gifts bring goods to the recipient and honour to the donor in many human societies. The totality of such social relationships constitutes a network. Social networks characterise different types of social organisations including bands of small kin groups, tribal unions of families, and hierarchically organised chiefdoms. However, the factors and mechanisms that cause the transition between these types have hardly been explained. Here, we focus on gifts as the driving force for such changes. We build the model by idealising gift interactions and simulating the consequent social changes due to long-term massive interactions. In the model, people give their wealth to each other, produce wealth, and reciprocate for the gift. Gifts and reciprocation strengthen relationships. Through simulation, we demonstrate that, as the frequency and scale of gifts increase, economic and social disparities successively arise. Simultaneously, network structures shift from bands to tribes and then, chiefdoms. Statistical analysis using the Standard Cross-Cultural Sample, a global ethnographic database, empirically verifies the theoretical results. The constructive simulation study, as presented here, explains how people’s interactions shape various social structures in response to environmental conditions. It provides the basic mechanistic explanation for social evolution and integrates microscopic and macroscopic theories in social sciences.

Irrigation and gender roles

This paper proposes that ancestral irrigation is associated with lower levels of contemporary female labor force participation. We test and provide support for this novel hypothesis using an exogenous measure of irrigation and cross-country data, data from the World Values Survey, the Afrobarometer, and the Asian Barometer. To explore a possible mechanism and cultural persistence, we use the Standard Cross-Cultural Sample, the European Social Survey, and the American Community Survey. The gender-based division of labor in pre-modern agriculture appears to be a possible channel between irrigation and contemporary female labor force participation rates. Evidence from second-generation immigrants suggests cultural transmission across generations, especially via males.

The Use of Wooden Clubs and Throwing Sticks among Recent Foragers

There is a popular idea that archaic humans commonly used wooden clubs as their weapons. This is not based on archaeological finds, which are minimal from the Pleistocene, but rather on a few ethnographic analogies and the association of these weapons with simple technology. This article presents the first quantitative cross-cultural analysis of the use of wooden clubs and throwing sticks for hunting and violence among foragers. Using a sample of 57 recent hunting-gathering societies from the Standard Cross-Cultural Sample, it is shown that the majority used clubs for violence (86%) and/or hunting (74%). Whereas in hunting and fishing the club usually served only as a secondary tool, 33% of societies used the club as one of their main fighting weapons. The use of throwing sticks was less frequent among the societies surveyed (12% for violence, 14% for hunting). Based on these results and other evidence, it is argued that the use of clubs by early humans was highly probable, at least in the simplest form of a crude stick. The great variation in the forms and use of clubs and throwing sticks among recent hunter-gatherers, however, indicates that they are not standardized weapons and that similar variation may have existed in the past. Many such prehistoric weapons may therefore have been quite sophisticated, multifunctional, and carried strong symbolic meaning.

Norm violations and punishments across human societies.

Punishments for norm violations are hypothesised to be a crucial component of the maintenance of cooperation in humans but are rarely studied from a comparative perspective. We investigated the degree to which punishment systems were correlated with socioecology and cultural history. We took data from the Standard Cross-Cultural Sample database and coded ethnographic documents from a sample of 131 largely non-industrial societies. We recorded whether punishment for norm violations concerned adultery, religion, food, rape or war cowardice and whether sanctions were reputational, physical, material or execution. We used Bayesian phylogenetic regression modelling to test for culture-level covariation. We found little evidence of phylogenetic signals in evidence for punishment types, suggesting that punishment systems change relatively quickly over cultural evolutionary history. We found evidence that reputational punishment was associated with egalitarianism and the absence of food storage; material punishment was associated with the presence of food storage; physical punishment was moderately associated with greater dependence on hunting; and execution punishment was moderately associated with social stratification. Taken together, our results suggest that the role and kind of punishment vary both by the severity of the norm violation, but also by the specific socio-economic system of the society.

Moralistic supernatural punishment is probably not associated with social complexity

Evolutionary theories of religion frequently assume that the presence of moralizing gods is positively associated with social complexity. An influential source of evidence for this assumption comes from researchers using the Standard Cross-Cultural Sample’s moralizing high gods variable as a proxy measure of their outcome of interest (the presence of moralizing gods). In this paper, we critically assess the common assumption that moralizing gods are associated with complex societies. We first discuss the high god variable’s coding criteria, which is defined by whether or not a god is the creator or director of the universe, regardless of power or omniscience. We then show that these criteria, which are not relevant to the question about whether gods are moralistic or punitive, has led researchers to underestimate the presence of moralizing gods by systematically producing false negatives – inferring that truly present moralizing gods are absent because moralizing high gods are absent. We then use datasets that include both moralizing gods and moralizing high gods to show that researchers risk inferring false negatives more frequently among lower levels of social complexity. As we also show, this likely leads to a spurious positive association between social complexity and the presence of moralizing gods. We then briefly discuss the ethnographic data and historical biases that might have strengthened this spurious association. We therefore question the widely assumed positive association between morally punitive gods and social complexity, and conclude that ethnographic evidence supports the prevalence of moralizing gods among small-scale societies.

Emergence of kinship structures and descent systems: multi-level evolutionary simulation and empirical data analysis.

In many indigenous societies, people are categorized into several cultural groups, or clans, within which they believe they share ancestors. Clan attributions provide certain rules for marriage and descent. Such rules between clans constitute kinship structures. Anthropologists have revealed several kinship structures. Here, we propose an agent-based model of indigenous societies to reveal the evolution of kinship structures. In the model, several societies compete. Societies themselves comprise multiple families with parameters for cultural traits and mate preferences. These values determine with whom each family cooperates and competes, and they are transmitted to a new generation with mutation. The growth rate of each family is determined by the number of cooperators and competitors. Through this multi-level evolution, family traits and preferences diverge to form clusters that can be regarded as clans. Subsequently, kinship structures emerge, including dual organization and generalized or restricted exchange, as well as patrilineal, matrilineal and double descent systems. These structures emerge depending on the necessity of cooperation and the strength of mating competition. Their dependence is also estimated analytically. Finally, statistical analysis using the Standard Cross-Cultural Sample, a global ethnographic database, empirically verified the theoretical results. Such collaboration between theoretical and empirical approaches will unveil universal features in anthropology.

Sunlight and Culture

The effects of the individualism vs. collectivism cultural dichotomy on economic outcomes have been widely recognized in the literature. We propose and test the hypothesis that individuals and populations located in areas exposed long-term to more ultraviolet radiation (UV-R; sunlight) exhibit a greater degree of collectivism. We provide individual level evidence using data from the World Values Survey, evidence from pre-industrial societies using data from the Standard Cross-Cultural Sample, and cross-country findings.We propose that the mechanism works via the eye disease cataract. Populations exposed to higher amounts of UV-R have higher incidence of cataract. A greater probability of eye disease raises the level of uncertainty avoidance and risk aversion, and increases the importance of close family or village bonds, facilitating the emergence of collectivism. This has provided an insurance mechanism against income shocks associated with poor eyesight and blindness. Moreover, humans tend to view disabilities such as blindness to indicate a positive probability of being associated with pathogen threats, resulting in less out-group interaction and greater collectivism. Empirical evidence supports this mechanism.

Resource Stress Predicts Changes in Religious Belief and Increases in Sharing Behavior.

We examine and test alternative models for explaining the relationships between resource stress, beliefs that gods and spirits influence weather (to help or harm food supply or punish for norm violations), and customary beyond-household sharing behavior. Our model, the resource stress model, suggests that resource stress affects both sharing as well as conceptions of gods' involvement with weather, but these supernatural beliefs play no role in explaining sharing. An alternative model, the moralizing high god model, suggests that the relationship between resource stress and sharing is at least partially mediated by religious beliefs in moralizing high gods. We compared the models using a worldwide sample of 96 cultures from the Standard Cross-Cultural Sample (SCCS), newly coded data on supernatural involvement with weather, and previously coded data on food and labor sharing. We conducted three types of analysis: multilevel and society-level regressions, and mediational path modeling using Monte Carlo simulations. Resource stress shows a robust effect on beliefs that high gods are associated with weather (and the more specific beliefs that high gods help or hurt the food supply with weather), that superior gods help the food supply through weather, and that minor spirits hurt the food supply through weather. Resource stress also predicts greater belief in moralizing high gods. However, no form of high god belief that we test significantly predicts more sharing. Mediational models suggest the religious beliefs do not significantly explain why resource stress is associated with food and labor sharing. Our findings generally accord with the view that resource stress changes religious belief and has a direct effect on sharing behavior, unmediated by high god beliefs.

Does Art Bring Us Together? An Empirical Approach to the Evolutionary Aesthetics of Ellen Dissanayake

Over the last several decades Ellen Dissanayake has developed an evolutionary theory of art that views all art as having evolved for the function of promoting group cohesion. This theory is not without its critics, yet it has received little empirical attention. In this article I propose a more modest formulation of Dissanayake’s hypothesis and proceed to test it using a cross-cultural analysis. I rely on the ethnographic databases of the electronic Human Relations Area Files (eHRAF) as well as the Standard Cross-Cultural Sample (SCCS) to compare proxies for group cohesion with measures of ritual art, a subset of art that I theoretically define. While my results cannot decisively prove or disprove Dissanayake’s hypothesis, they do lend empirical support to her views. This is promising not only for her views but for outlining ways of empirically testing other views in evolutionary aesthetics.

Tracking Cross-Cultural Gender Bias in Reputations

While ethnologists have long noted that females lack access to social capital across cultures, the magnitude of this effect is rarely examined. Here, we investigate the nature of gender bias in one dimension of social capital, reputation. We extract data on reputations from the electronic Human Relations Area Files (eHRAF) database, specifically the societies in the Standard Cross-Cultural Sample, and analyze whether there are fewer instances of feminine reputation relative to masculine reputation. In addition, we assess whether aspects of social structure or institutional biases in the production of ethnography affect the rate at which feminine reputations occur. We find that (a) most reputations are gendered male; (b) patrilocality and matriliny increase the rate at which feminine reputations occur, while patriliny decreases their occurrence; and (c) as female authorship increases over time, inclusion of feminine subject matter increases, which resulted in a greater incidence of feminine reputations. Ultimately, our analyses highlight the need for increased focus on feminine subject matters and gendered social capital in the discipline of anthropology.

Origins of Early Democracy

The idea that rulers must seek consent before making policy is key to democracy. We suggest that this practice evolved independently in a large fraction of human societies where executives ruled jointly with councils. We argue that council governance was more likely to emerge when information asymmetries made it harder for rulers to extract revenue, and we illustrate this with a theoretical model. Giving the population a role in governance became one means of overcoming the information problem. We test this hypothesis by examining the correlation between localized variation in agricultural suitability and the presence of council governance in the Standard Cross Cultural Sample. As a further step, we suggest that executives facing substantial information asymmetries could also have an alternative route for resource extraction—develop a bureaucracy to measure variation in productivity. Further empirical results suggest that rule by bureaucracy could substitute for shared rule with a council.

The Relationships of Extreme Precipitation and Temperature Events with Ethnographic Reports of Droughts and Floods in Nonindustrial Societies

AbstractOur broad research goal is to understand how human societies adapt to natural hazards, such as droughts and floods, and how their social and cultural structures are shaped by these events. Here we develop meteorological data of extreme dry, wet, cold, and warm indices relative to 96 largely nonindustrial societies in the worldwide Standard Cross-Cultural Sample to explore how well the meteorological data can be used to hindcast ethnographically reported drought and flood events and the global patterns of extremes. We find that the drought indices that are best at hindcasting ethnographically reported droughts [precipitation minus evaporation (P − E) measures] also tend to overpredict the number of droughts, and therefore we propose a combination of these two indices plus the PDSI as an optimal approach. Some wet precipitation indices (R10S and R20S) are more effective at hindcasting ethnographically reported floods than others. We also calculate the predictability of those extreme indices and use factor analysis to reduce the number of variables so as to discern global patterns. This work highlights the ability to use extreme meteorological indices to fill in gaps in ethnographic records; in the future, this may help us to determine relationships between extreme events and societal response over longer time scales than are otherwise available.

Крос-культурний підхід в історико-педагогічних дослідженнях

У статті обґрунтовано методологію історико-педагогічного дослідження з використання крос-культурного підходу. Акцентовано увагу на необхідності і важливості виховання дітей та молоді в Україні на засадах полі культурності, національної спрямованості освіти, невіддільності освіти від національного ґрунту. Доведено, що крост-культурність – соціокультурний взаємовплив, перетин спільного і відмінного в історії розвитку вітчизняної і світової системи навчання та виховання дітей. У публікації наголошується на тому, що в науковому аспекті крос-культурність розглядається як методологічна основа розвитку гуманітарних наук, активно розвивається крос-культурна філософія, психологія, педагогіка.

When does matriliny fail? The frequencies and causes of transitions to and from matriliny estimated from a de novo coding of a cross-cultural sample.

The question of when and why societies have transitioned away from matriliny to other types of kinship systems-and when and why they transition towards matriliny-has a long history in anthropology, one that is heavily engaged with both evolutionary theory and cross-cultural research methods. This article presents tabulations from a new coding of ethnographic documents from the Standard Cross-Cultural Sample (SCCS), tallying claims of transitions in kinship systems both away from and to matriliny using various levels of stringency. We then use our counts as the outcome variables in a set of Bayesian analyses that simultaneously estimate the probability of a transition occurring given societal covariates alongside the conditional probability of detecting a transition given the volume of ethnographic data available to code. Our goal is to estimate the cross-cultural and comparative frequency of transitions away from and to matriliny, as well as to explore potential causes underlying these patterns. We find that transitions away from matriliny have been significantly more common than 'reverse transitions' to matriliny. Our evidence suggests that both rates may be, in part, an artefact of the colonial and globalizing period during which the data comprising much of the current ethnographic record were recorded. Analyses of the correlates of transitions away from matriliny are consistent with several of the key causal arguments made by anthropologists over the past century, especially with respect to subsistence transition (to pastoralism, intensive agriculture and market economies), social complexity and colonialism, highlighting the importance of ecological factors in such transitions. This article is part of the theme issue 'The evolution of female-biased kinship in humans and other mammals'.

A glorious warrior in war: Cross-cultural evidence of honor culture, social rewards for warriors, and intergroup conflict

Previous research has shown that honor culture and honor ideology enhance interpersonal and intergroup aggressiveness at the individual level. This study aimed to examine collective-level relationships among honor culture, social rewards for warriors, and intergroup conflict. To demonstrate these relationships, I used the Standard Cross-Cultural Sample, which contains data on 186 mainly preindustrial societies from all over the world. The analysis demonstrated that honor culture, which values males’ toughness and aggression, has a positive relationship with frequency of intergroup conflicts. In addition, social rewards (praise, prestige, and status) for warriors mediated the relationship between honor culture and frequency of intergroup conflict. These results imply that the collective-level processes of honor culture enhance intergroup conflicts through the social reputations of warriors who participate in war.

The evolution of daily food sharing: A Bayesian phylogenetic analysis

Some human subsistence economies are characterized by extensive daily food sharing networks, which may buffer the risk of shortfalls and facilitate cooperative production and divisions of labor among households. Comparative studies of human food sharing can assess the generalizability of this theory across time, space, and diverse lifeways. Here we test several predictions about daily sharing norms–which presumably reflect realized cooperative behavior–in a globally representative sample of nonindustrial societies (the Standard Cross-Cultural Sample), while controlling for multiple sources of autocorrelation among societies using Bayesian multilevel models. Consistent with a risk-buffering function, we find that sharing is less likely in societies with alternative means of smoothing production and consumption such as animal husbandry, food storage, and external trade. Further, food sharing was tightly linked to labor sharing, indicating gains to cooperative production and perhaps divisions of labor. We found a small phylogenetic signal for food sharing (captured by a supertree of human populations based on genetic and linguistic data) that was mediated by food storage and social stratification. Food sharing norms reliably emerge as part of cooperative economies across time and space but are culled by innovations that facilitate self-reliant production.