Impediments to peace.

While effective institutional practices are critical for the evolution of peace certain factors deter their effectiveness. In-group and out-group dynamics may make peace difficult between culturally distinct groups. Critical ecological conditions often lead to intractable conflict over resources. And within group conflicts of interest most prominently between generations may inhibit effective peace making.

Pacifying Hunter-Gatherers.

There is a well-entrenched schism on the frequency (how often), intensity (deaths per 100,000/year), and evolutionary significance of warfare among hunter-gatherers compared with large-scale societies. To simplify, Rousseauians argue that warfare among prehistoric and contemporary hunter-gatherers was nearly absent and, if present, was a late cultural invention. In contrast, so-called Hobbesians argue that violence was relatively common but variable among hunter-gatherers. To defend their views, Rousseauians resort to a variety of tactics to diminish the apparent frequency and intensity of hunter-gatherer warfare. These tactics include redefining war, censoring ethnographic accounts of warfare in comparative analyses, misconstruing archaeological evidence, and claiming that outside contact inflates the intensity of warfare among hunter-gatherers. These tactics are subject to critical analysis and are mostly found to be wanting. Furthermore, Hobbesians with empirical data have already established that the frequency and intensity of hunter-gatherer warfare is greater compared with large-scale societies even though horticultural societies engage in warfare more intensively than hunter-gatherers. In the end I argue that although war is a primitive trait we may share with chimpanzees and/or our last common ancestor, the ability of hunter-gatherer bands to live peaceably with their neighbors, even though war may occur, is a derived trait that fundamentally distinguishes us socially and politically from chimpanzee societies. It is a point often lost in these debates.

Cross-cousin marriage among the Yanomamö shows evidence of parent-offspring conflict and mate competition between brothers.

Marriage in many traditional societies often concerns the institutionalized exchange of reproductive partners among groups of kin. Such exchanges most often involve cross-cousins-marriage with the child of a parent's opposite-sex sibling-but it is unclear who benefits from these exchanges. Here we analyze the fitness consequences of marrying relatives among the Yanomamö from the Amazon. When individuals marry close kin, we find that (i) both husbands and wives have slightly lower fertility; (ii) offspring suffer from inbreeding depression; (iii) parents have more grandchildren; and (iv) siblings, especially brothers, benefit when their opposite-sex siblings marry relatives but not when their same-sex siblings do. Therefore, individuals seem to benefit when their children or opposite-sex siblings marry relatives but suffer costs when they, their parents, or same-sex siblings do. These asymmetric fitness outcomes suggest conflicts between parents and offspring and among siblings over optimal mating strategies. Parental control of marriages is reinforced by cultural norms prescribing cross-cousin marriage. We posit that local mate competition combined with parental control over marriages may escalate conflict between same-sex siblings who compete over mates, while simultaneously forging alliances between opposite-sex siblings. If these relationships are carried forward to subsequent generations, they may drive bilateral cross-cousin marriage rules. This study provides insights into the evolutionary importance of how kinship and reciprocity underlie conflicts over who controls mate choice and the origins of cross-cousin marriage prescriptions.

Human grooming in comparative perspective: People in six small-scale societies groom less but socialize just as much as expected for a typical primate.

OBJECTIVES: Grooming has important utilitarian and social functions in primates but little is known about grooming and its functional analogues in traditional human societies. We compare human grooming to typical primate patterns to test its hygienic and social functions. MATERIALS AND METHODS: Bayesian phylogenetic analyses were used to derive expected human grooming time given the potential associations between grooming, group size, body size, terrestriality, and several climatic variables across 69 primate species. This was compared against observed times dedicated to grooming, other hygienic behavior, and conversation among the Maya, Pumé, Sanöma, Tsimane', Yanomamö, and Ye'kwana (mean number of behavioral scans = 23,514). RESULTS: Expected grooming time for humans was 4% (95% Credible Interval = 0.07%-14%), similar to values observed in primates, based largely on terrestriality and phylogenetic signal (mean λ = 0.56). No other covariates strongly associated with grooming across primates. Observed grooming time across societies was 0.8%, lower than 89% of the expected values. However, the observed times dedicated to any hygienic behavior (3.0%) or "vocal grooming," that is conversation (7.3%), fell within the expected range. CONCLUSIONS: We found (i) that human grooming may be a (recent) phylogenetic outlier when defined narrowly as parasite removal but not defined broadly as personal hygiene, (ii) there was no support for thermoregulatory functions of grooming, and (iii) no support for the "vocal grooming" hypothesis of language having evolved as a less time-consuming means of bonding. Thus, human grooming reflects decreased hygienic needs, but similar social needs compared to primate grooming.

Is Male Androphilia a Context-Dependent Cross-Cultural Universal?

The cross-cultural ethnographic literature has traditionally used the label male "homosexuality" to describe sexual relationships between biological males without considering whether or not the concept encompasses primary sexual attraction to adult males. Although male androphilia seems to be found in all national populations, its universal existence in tribal populations has been questioned. Our goal is to review previous cross-cultural classifications and surveys of male same sex behavior to present a system that does justice to its varied expressions, especially as it is informed by contemporary sexuality research. Previous comparative research does not effectively distinguish male same sex behavior from male androphilia. Using the standard cross-cultural sample (SCCS) as a sampling frame and the ethnographic sources in the human relations area files and elsewhere, we present distributional data on various forms of male same sex behavior. The SCCS is useful because it is designed to be representative of all historically known social formations and the sample is designed to reduce similarities as a consequence of common descent or historical origin as well as reduce the probability of diffusion of sociocultural practices from one culture to another. Our results show that male same sex behavior as well as male androphilia is much more common than previously estimated in the SCCS. With our findings, we make an argument that male androphilia is a context-dependent cross-cultural universal.

A Problematic Test of the Kin Selection Hypothesis Among the Urak-Lawoi of Ko Lipe, Thailand: Commentary on Camperio Ciani, Battaglia, and Liotta (2015).

Camperio Ciani et al. argued that the Urak-Lawoi people of Ko Lipe island live in a "traditional," "subsistence primitive society" reminiscent of the "ancestral" human past and that their socio-cultural situation is "remarkably similar" to Samoa. On this basis, they asserted that the Ko Lipe Urak-Lawoi are an appropriate population for determining the role that kin selection played in the evolution of male androphilia. The purpose of this commentary is to outline some of our concerns with this characterization and with the statistical analyses conducted by Camperio Ciani et al. in their study of the Urak-Lawoi.

Multilevel modeling analysis of dyadic network data with an application to Ye'kwana food sharing.

Behavioral ecologists have recently begun using multilevel modeling for the analysis of social behavior. We present a multilevel modeling formulation of the Social Relations Model that is well suited for the analysis of dyadic network data. This model, which we adapt for count data and small datasets, can be fitted using standard multilevel modeling software packages. We illustrate this model with an analysis of meal sharing among Ye'kwana horticulturalists in Venezuela. In this setting, meal sharing among households is predicted by an association index, which reflects the amount of time that members of the households are interacting. This result replicates recent findings that interhousehold food sharing is especially prevalent among households that interact and cooperate in multiple ways. We discuss opportunities for human behavioral ecologists to expand their focus to the multiple currencies and cooperative behaviors that characterize interpersonal relationships in preindustrial societies. We discuss possible extensions to this statistical modeling approach and applications to research by human behavioral ecologists and primatologists.

Diversity in human behavioral ecology.

As befitting an evolutionary approach to the study of human behavior, the papers in this special issue of Human Nature cover a diversity of topics in modern and traditional societies. They include the goals of hunting in foraging societies, social bias, cooperative breeding, the impact of war on women, leadership, and social mobility. In combination these contributions demonstrate the utility of selectionist's thinking on a wide variety of topics. While many of the contributions employ standard evolutionary biological approaches such as kin selection, cooperative breeding and the Trivers-Willard model, others examine important human issues such as the problems of trust, the cost of war to women, the characteristics of leaders, and what might be called honest or rule-bound fights. One striking feature of many of the contributions is a novel reexamination of traditional research questions from an evolutionary perspective.

A life history perspective on skin cancer and the evolution of skin pigmentation.

The ancestral state of human skin pigmentation evolved in response to high ultraviolet radiation (UVR) stress. Some argue that pigmentation evolved to limit folate photolysis, therein limiting neural tube defects. Pigmentation also protects against sunburn which decreases the efficiency of sweating and potentiates skin infection. Pigmentation increases the efficacy of skin as a barrier to infection. Skin cancer has been rejected or minimized as a selective pressure because it is believed to have little or no effect on mortality during reproductive years. This argument ignores evidence of human longevity as a derived life history trait and the adaptive value of investment in offspring and kin, particularly during the post-reproductive lifespan. Opponents argue that lifespan in prehistoric hunter-gatherers was too short to be relevant to the evolution of skin pigmentation. This argument is flawed in that it relies on estimates of longevity at birth rather than adolescence. When appropriate estimates are used, it is clear that human longevity has a deep evolutionary history. We use a life history perspective to demonstrate the value of skin pigmentation as an adaptation to skin cancer with the following points: UVR exposure increases dysregulation of gene expression in skin cells leading to immortal cell lines; cutaneous malignant melanoma (CMM) affects individuals throughout reproductive years; and lifespan was longer than has previously been acknowledged, providing the opportunity for kin selection. This hypothesis is not at odds with the folate or barrier hypotheses. We stress that the evolution of skin pigmentation is complex and is an ongoing process.

A survey of non-classical polyandry.

We have identified a sample of 53 societies outside of the classical Himalayan and Marquesean area that permit polyandrous unions. Our goal is to broadly describe the demographic, social, marital, and economic characteristics of these societies and to evaluate some hypotheses of the causes of polyandry. We demonstrate that although polyandry is rare it is not as rare as commonly believed, is found worldwide, and is most common in egalitarian societies. We also argue that polyandry likely existed during early human history and should be examined from an evolutionary perspective. Our analysis reveals that it may be a predictable response to a high operational sex ratio favoring males and may also be a response to high rates of male mortality and, possibly, male absenteeism. Other factors may contribute, but our within-polyandry sample limits analysis.

Meal sharing among the Ye'kwana.

In this study meal sharing is used as a way of quantifying food transfers between households. Traditional food-sharing studies measure the flow of resources between households. Meal sharing, in contrast, measures food consumption acts according to whether one is a host or a guest in the household as well as the movement of people between households in the context of food consumption. Our goal is to test a number of evolutionary models of food transfers, but first we argue that before one tests models of who should receive food one must understand the adaptiveness of food transfers. For the Ye'kwana, economies of scale in food processing and preparation appear to set the stage for the utility of meal sharing. Evolutionary models of meal sharing, such as kin selection and reciprocal altruism, are evaluated along with non-evolutionary models, such as egalitarian exchange and residential propinquity. In addition, a modified measure of exchange balance-proportional balance-is developed. Reciprocal altruism is shown to be the strongest predictor of exchange intensity and balance.

Growth rates and life histories in twenty-two small-scale societies.

This study investigates variation in body growth (cross-sectional height and weight velocity) among a sample of 22 small-scale societies. Considerable variation in growth exists among hunter-gatherers that overlaps heavily with growth trajectories present in groups focusing more on horticulture. Intergroup variation tends to track environmental conditions, with societies under more favorable conditions displaying faster growth and earlier puberty. In addition, faster/earlier development in females is correlated with higher mortality. For example, African "Pygmies," Philippine "Negritos," and the Hiwi of Venezuela are characterized by relatively fast child-juvenile growth for their adult body size (used as a proxy for energetic availability). In these societies, subadult survival is low, and puberty, menarche, and first reproduction are relatively early (given their adult body size), suggesting selective pressure for accelerated development in the face of higher mortality. In sum, the origin and maintenance of different human ontogenies may require explanations invoking both environmental constraints and selective pressures.

Women's work, child care, and helpers-at-the-nest in a hunter-gatherer society.

Considerable research on helpers-at-the-nest demonstrates the positive effects of firstborn daughters on a mother's reproductive success and the survival of her children compared with women who have firstborn sons. This research is largely restricted to agricultural settings. In the present study we ask: "Does 'daughter first' improve mothers' reproductive success in a hunting and gathering context?" Through an analysis of 84 postreproductive women in this population we find that the sex of the first- or second-born child has no effect on a mother's fertility or the survival of her offspring. We conclude that specific environmental and economic factors underlay the helpers-at-the-nest phenomenon.