 Consider, for example, Mayer and Träuble’s (2013) study of the onset of FP understanding in Samoan children. Like other cross-cultural researchers, they choose to look at this particular population precisely because “ethnographical work reports different practices of intersubjective understanding” (Mayer &amp; Träuble 2013: 22). A plausible explanation of differences in the timing of the emergence and application of FP-related abilities in the Samoan case focuses on how, and how frequently, mental states terms are used in that culture. As cultural anthropologists and ethnographers observe, it is widely asserted in societies of the Pacific that