Prestige,possessions, and progeny

It has been suggested by some that the acquisition of symbolic capital in terms of honor, prestige, and power translates into an accumulation of material capital in terms of tangible belongings, and that on the basis of these goods high reproductive success may be achieved. However, data on completed fertility rates over more than one generation in so-called traditional societies have been rare. Ethnographic and demographic data presented here on the pastoral Bakkarwal of northern India largely corroborate the hypothesis concerning the interdependence between the attainment of various cultural goals and differential reproduction rates and indicate that the numbers of (especially male) surviving offspring and siblings are crucial to a man’s position in society.     

From Radcliffe-Brown to sociobiology: Some aspects of the rise of primatology within physical anthropology

The formation of the American Association of Physical Anthropologists some 50 years ago marked the official recognition of physical anthropology as a legitimate subfield of anthropology. Since then, with the growth of individual and institutional participation in the Association, and with the development of new research paradigms, a number of subspecializations have come to be accepted within the field. Perhaps none of these specializations, however, has grown as rapidly, or spectacularly, as has the subfield of primatology. This article details some of the rise of primatology as an accepted subdiscipline of physical anthropology and discusses the theoretical orientations which guided the first anthropological forays into the study of nonhuman primates.     

The biological roots of morality

The question whether ethical behavior is biologically determined may refer either to thecapacity for ethics (e.i., the proclivity to judge human actions as either right or wrong), or to the moralnorms accepted by human beings for guiding their actions. My theses are: (1) that the capacity for ethics is a necessary attribute of human nature; and (2) that moral norms are products of cultural evolution, not of biological evolution.Humans exhibits ethical behavior by nature because their biological makeup determines the presence of the three necessary, and jointly sufficient, conditions for ethical behavior: (i) the ability to anticipate the consequences of one's own actions; (ii) the ability to make value judgements; and (iii) the ability to choose between alternative courses of action. Ethical behavior came about in evolution not because it is adaptive in itself, but as a necessary consequece of man's eminent intellectual abilities, which are an attribute directly promoted by natural selection.Since Darwin's time there have been evolutionists proposing that the norms of morality are derived from biological evolution. Sociobiologists represent the most recent and most subtle version of that proposal. The sociobiologists' argument is that human ethical norms are sociocultural correlates of behaviors fostered by biological evolution. I argue that such proposals are misguided and do not escape the naturalistic fallacy. The isomorphism between the behaviors promoted by natural selection and those sanctioned by moral norms exist only with respect to the consequences of the behaviors; the underlying causations are completely disparate.This article is based on a paper presented at the International Symposium onBiological Models of Human Action, Palma de Mallorca, Spain, 16–18 December 1985.     

Darwin and sexual selection: One hundred years of misunderstanding

Darwin's book on the Descent of Man and Selection in Relation to Sex (1871) is often viewed as the continuation of TheOrigin of Species published 12 years earlier (1859), both because of the implicit parallelism between natural selection and sexual selection, and because Darwin himself presents the book as developing a subject (man) which he intentionally omitted in the Origin. But the Descent can also be viewed as the continuation of his book on Variation published three years earlier (1868). Firstly because Darwin's hypothesis of pangenesis links the selection process to the origin of variation through use and disuse, an idea underlying his speculations on the origin of moral sense in humans. Second because like the action of the horticulturist on his domestic crops, sexual selection exerted by one sex on the other sex can develop fancy traits that are not easily accounted for by their utility to the selected organism itself, such as artistic taste, pride, courage, and the morphological differences between human populations. These traits are difficult to reconcile with pangenesis. They add up to other contradictions of the book possibly resulting from Darwin's erroneous inference about the mechanism of inheritance, like those on the determination of sex-ratio, or the confusion between individual adaptation and the advantage to the species. These inconsistencies inaugurate a weakening of the Darwinian message, which will last 50 years after his death. They contributed to the neglect of sexual selection for a century. Darwin however maintained a logical distinction between evolutionary mechanisms and hereditary mechanisms, and an epistemological distinction between evolutionary theory and Pangenesis hypothesis. In the modern context of Mendelian genetics, Darwin's sexual selection retrospectively appears as luminous an idea in its pure principle as natural selection, even though the mechanisms governing the evolution of sexual choice in animals remain largely unresolved.     

Spread of costly prestige-seeking behavior by social learning

Mathematical and simulation models of cultural transmission in a population where individuals may differ in their social status are developed. High-status individuals are assumed to be more influential to others but no more fertile or viable than low-status individuals. Analysis of the models suggests that culturally transmitted values, beliefs, and preferences that cause individuals to engage in prestige-seeking behavior can sometimes invade the population, even if that behavior reduces the net reproductive success of the prestige seekers. It is argued that some of the seemingly maladaptive behaviors observed in human societies may be a result of cultural evolution based on the human capacity for social learning, rather than a product of the "time lag" before the evolutionary modification of the human predisposition in response to the recent drastic changes in the environment.     

Social organization,patterns of sexuality,and behavior of the wrasse Coris dorsomaculata at Miyake-jima,Japan

Synopsis The wrasse Coris dorsomaculata was investigated at Miyake jima, Japan. This species is sexually dichromatic and males arise from sex-changed females. Individuals were found living in harems which may be maintained through the defense of food by dominant males. The behavior of this species was similar to other studied wrasses, with the exception of a post-spawning display by males and the regular formation of multi-male aggregations in the late afternoon. Reproductive activity appeared to be affected by the warm-temperate climate at the study area. When day length was long, the spawning time coincided with outgoing tidal currents. When day length was short, the daily spawning time became fixed.     

The evolutionary psychology of mate selection in Morocco

Patterns of mate preference in Morocco are investigated in order to test whether they support hypotheses advanced by David Buss and other evolutionary psychologists. Because of the custom of cousin marriage in Morocco, a multivariate model that included cosocialization data was developed for the purpose of testing the Westermarck hypothesis of inbreeding avoidance. Hence, two previously separate domains of research are unified in one design that permits the further exploration of questions pertaining to the domain specificity of psychological mechanisms. Multiple independent mate choice predictors were identified using logistic regression analysis. Results support the Westermarck hypothesis of inbreeding avoidance. Sleeping in the same room during childhood was found in both sexes to produce an aversion to marriage. Other evidence suggests that aversion to inbreeding extends further among females than males in that females but not males show an aversion to marriage to related individuals with whom they had daily social contact in early childhood. The evolutionary prediction that females differ from males concerning resource holding capacity was also supported. Females showed a preference for males whom they judged to have higher social status than theirs, while this criterion was unimportant for males. The predicted sex difference in preferred age of marriage partner was also supported. Contrary to previous findings, the predicted difference between the sexes with regard to physical attractiveness was not supported. This research was supported by NSF grant BSN 90-19876. Alex Walter obtained a Ph.D. in anthropology from Rutgers University in 1992. He was a research associate at Rutgers from 1994 to 1995. He has taught at Cornell College and at Rutgers and Princeton universities. He is currently working on additional articles that will present data from his dissertation research on mate selection and inbreeding avoidance in Morocco.