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What do westerners misunderstand about "tribal" cultures? How does justice in very small communities differ from justice in large nation-states? Why do some cultures have bride prices (i.e., groom's family pays bride's family) and others have dowries (i.e., bride's family pays groom's family)? How do cultures differ with respect to the body parts they sexualize? How many cultures across time have used psychedelics? Do all religions make moral demands? How do religions change as the people who practice them grow in number? How strong is the link between religious belief and individual behavior? To what extent are anthropologists conscious of their own behaviors and biases? Why do certain types of false beliefs persist for so long? How do shamanism and witchcraft differ? Aside from their official roles, what de facto roles do shamans play in their communities? What personality traits and/or mental health conditions are linked to wanting to become a shaman? Are any taboos universal across all human cultures? Why are taboos against incest and cannibilism so common? What is the value of anthropology?

Manvir Singh is an anthropologist at the University of California, Davis and a regular contributor to The New Yorker, where he writes about cognitive science, evolution, and cultural diversity. He studies complex cultural traditions that reliably emerge across societies, including dance songs, lullabies, hero stories, shamanism, and institutions of justice. He graduated with a PhD from Harvard University in 2020 and, since 2014, has conducted ethnographic fieldwork with Mentawai communities on Siberut Island, Indonesia. He is the author of Shamanism: The Timeless Religion (2025). Follow him on Twitter / X at @mnvrsngh or @manvir on Bluesky, or learn more about him on his website, manvir.org.

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