Male traits associated with attractiveness in Conambo,Ecuador

This study investigated male attractiveness rankings in a small-scale Amazonian society. In the rural community of Conambo, Ecuador, men and women practice self-sufficient horticulture, men hunt, and, traditionally, men have experienced a high rate of mortality due to homicide. We tested whether male attractiveness rankings would be related to male age, warriorship, hunting ability, status, coalitional affiliation, and female age. Twenty-five women aged between 14 and 78 years ranked photographs of 29 local men aged between 16 and 74 years for attractiveness in addition to warriorship, hunting ability, and status. Results revealed that male age was negatively correlated (r=?.683, p=.01) with female rankings of male attractiveness. Warriorship (r=.517, p=.005), status (r=.489, p=.008), and hunting ability (r=.577, p=.001) were found to be positively correlated with attractiveness, after controlling for age. Additionally, females showed a bias for males in their in-group when ranking attractiveness (one-sample t test: T₂₉=16.727, p<.001). Attention is given to male age and coalitional affiliation as factors important in attractiveness rankings; warriorship and hunting ability also serve as ecologically salient features of male social worth. These findings contribute to a broader understanding of human attractiveness research by adding a new case study to the literature that documents previously unreported findings from a cultural context that is significantly different from the standard university-level student sample.     

God,sex, and money among the ultra-Orthodox in Israel: An integrated sociocultural and evolutionary perspective

The origin of the tendency for men to value wealth more than women can be explained by both social role theory and evolutionary theory. We integrate these two perspectives to provide insight into a unique cultural context, the Jewish ultra-Orthodox community in Israel, where social roles are reversed, such that women are the primary breadwinners in the family. Studies 1a and 1b provide support for social role theory's claim that men and women will internalize attitudes toward wealth that are consistent with their gender role in society. These findings are then integrated with an evolutionary perspective suggesting that men strive to elevate their personal status as a means of attracting mates. In most modern societies this equates to the accumulation of wealth, but in the ultra-Orthodox community it is religious devotion and piety that determine the status of men. An examination of mating preferences in the ultra-Orthodox community confirms many predictions from an evolutionary perspective and departs only in that women do not show a preference for mates with good financial prospects, but rather, owing to the unique sociocultural definition of status, women display a preference for men of strong religious devotion (Study 2). This contrasts with the secular Jewish community where women show the typical preference for wealthy men (Study 3). These findings are consistent with the idea that men may have evolved preferences for achieving status given the mating advantages it confers with women, but how status is achieved may be culturally specific.     

Significance of the social relationships of Efe Pygmy men in the Ituri forest,Zaire

Efe Pygmies in northeast Zaire exhibit features of social organization (small group size, flexible but predominantly patrilocal residence, close relations with kin, and pair bonds) that are common to many hunting and gathering societies. This study uses methods commonly employed in studies of nonhuman primates to investigate the associations of Efe men with other individuals as a function of their age, sex, and kinship, and it tests the hypothesis that Efe are patrilocal because hunting efficiency is improved by hunting with male relatives. The analyses of 376 hours of focal behavior observations on 16 Efe men and observations of 71 cooperative group hunts show that the majority of associations between Efe men were with other adult men. Men associated preferentially with kin over nonkin, and they associated with close kin more than with distant kin. Men's close relationships (what we call “Companionships” sensu Smuts' “Friendships” in baboons) were predominantly with other adult men, but each man who cohabited with a woman had his strongest Companionship by far with that woman. Neither the efficiency of hunts nor the hunting success of individual men were found to be related to the degree of relatedness of hunters nor the proportion of relatives on the hunt. Alternative hypotheses concerning the functional significance of patrilocality and male kin groups are considered. We conclude that strong affiliative bonds between male kin and between males and females may arise as much from the need for strong allies in the face of competitive social situations as from economic or ecological necessity.     

Upper-body strength predicts hunting reputation and reproductive success in Hadza hunter–gatherers

Hunting is a characteristic feature of early human subsistence, and many theories of evolution have emphasized the role of hunting in hominization. Still today hunting ability continues to be selected for in extant foragers with better hunters experiencing greater reproductive success. Yet little is known about the traits that comprise a successful hunter traits that are presupposed to also be under selection. Two complementary empirical analyses were conducted to examine this question using data collected from Hadza hunter–gatherers in Tanzania. First, data on upper-body strength, running speed, target precision and visual and auditory acuity were collected to examine the traits that predict hunting reputation in men. Second, interview data were collected from Hadza informants regarding the traits they deem important for hunting. Results from the first study implicate upper-body strength as the strongest and most consistent predictor of men's hunting reputation. Hadza conventional wisdom also accord with these findings. Although informants stressed the importance of non-physical traits, such as “intelligence” and “heart”, strong arms were cited as the most important physical trait for hunting. Finally, men with stronger upper-bodies experienced greater reproductive success, a result that is largely mediated by hunting reputation. These findings suggest that selection for hunting ability may have acted on men's upper-bodies. Nevertheless, the importance of effort on strength and hunting success cannot be dismissed. This is also discussed.     

Group Structure and Female Cooperative Networks in Australia’s Western Desert

The division of labor has typically been portrayed as a complementary strategy in which men and women work on separate tasks to achieve a common goal of provisioning the family. In this paper, we propose that task specialization between female kin might also play an important role in women’s social and economic strategies. We use historic group composition data from a population of Western Desert Martu Aborigines to show how women maintained access to same-sex kin over the lifespan. Our results show that adult women had more same-sex kin and more closely related kin present than adult men, and they retained these links after marriage. Maternal co-residence was more prevalent for married women than for married men, and there is evidence that mothers may be strategizing to live with daughters at critical intervals—early in their reproductive careers and when they do not have other close female kin in the group. The maintenance of female kin networks across the lifespan allows for the possibility of cooperative breeding as well as an all-female division of labor.     

Women’s fertility across the cycle increases the short-term attractiveness of creative intelligence

Male provisioning ability may have evolved as a “good dad” indicator through sexual selection, whereas male creativity may have evolved partly as a “good genes” indicator. If so, women near peak fertility (midcycle) should prefer creativity over wealth, especially in short-term mating. Forty-one normally cycling women read vignettes describing creative but poor men vs. uncreative but rich men. Women’s estimated fertility predicted their short-term (but not long-term) preference for creativity over wealth, in both their desirability ratings of individual men (r=.40, p<.01) and their forced-choice decisions between men (r=.46, p<.01). These preliminary results are consistent with the view that creativity evolved at least partly as a good genes indicator through mate choice.     

Household and Kin Provisioning by Hadza Men

We use data collected among Hadza hunter-gatherers between 2005 and 2009 to examine hypotheses about the causes and consequences of men’s foraging and food sharing. We find that Hadza men foraged for a range of food types, including fruit, honey, small animals, and large game. Large game were shared not like common goods, but in ways that significantly advantaged producers’ households. Food sharing and consumption data show that men channeled the foods they produced to their wives, children, and their consanguineal and affinal kin living in other households. On average, single men brought food to camp on 28% of days, married men without children at home on 31% of days, and married men with children at home on 42% of days. Married men brought fruit, the least widely shared resource, to camp significantly more often than single men. A model of the relationship between hunting success and household food consumption indicates that the best hunters provided 3–4 times the amount of food to their families than median or poor hunters. These new data fill important gaps in our knowledge of the subsistence economy of the Hadza and uphold predictions derived from the household and kin provisioning hypotheses. Key evidence and assumptions backing prior claims that Hadza hunting is largely a form of status competition were not replicated in our study. In light of this, family provisioning is a more viable explanation for why good hunters are preferred as husbands and have higher fertility than others.     

Gender and age differences in inheritance patterns

By analyzing legacies in California from 1890 to 1984 Judge and Hrdy (1992) detected a gender-related difference: Men with children were statistically more likely to leave all of their property to a wife than were mothers to a husband. The authors argue that men were more likely than women to remarry and have additional children. Thus, in order to transfer their wealth to their mutual children, men can leave it to their wives but women can avoid risks by giving it to the children directly. This hypothesis was tested by two experiments in which subjects were asked to put themselves in the position of a person writing a will and allocate the wealth to the surviving spouse and the children. Age and sex of the heir/heiress were experimentally varied. The results support the inclusive fitness interpretation.     

The evolution of matrilineal kinship organization

Matrilineal kinship organization is a human social system that emphasizes interactions between matrilineal kin, i.e. individuals related only through females. The ‘matrilineal puzzle’ refers to the potential for tension characteristic of this social system, owing to the conflict between the interests and responsibilities of men in their roles as brother/uncle versus husband/father. From an evolutionary perspective, matrilineal kinship organization is puzzling when it diverts investment of resources from the individuals who provide the potentially highest reproductive returns. I use a game-theoretic framework to investigate a particular form of matrilineal inheritance—the transfer of property from a maternal uncle to a sororal nephew. The analysis reveals two mechanisms that may make this strategy a stable evolutionary outcome. First, a polygynous male has multiple wives, and hence multiple brothers-in-law; with matrilineal inheritance, each additional brother-in-law may transfer resources to the male''s wife''s offspring, thus potentially contributing to the male''s inclusive fitness. Second, the husband of a polyandrous female is effectively ‘sharing’ paternity with other men; depending on the number of husbands, he may be better off investing in his sister''s offspring. I conclude by discussing how these results address the challenges posed by the occurrence of matrilineal kinship organization.     

Kin and Child Survival in Rural Malawi

This paper investigates the impact of kin on child survival in a matrilineal society in Malawi. Women usually live in close proximity to their matrilineal kin in this agricultural community, allowing opportunities for helping behavior between matrilineal relatives. However, there is little evidence that matrilineal kin are beneficial to children. On the contrary, child mortality rates appear to be higher in the presence of maternal grandmothers and maternal aunts. These effects are modified by the sex of child and resource ownership: female children and children in households where women, rather than men, own land suffer higher mortality rates in the presence of maternal kin. These modifiers suggest the detrimental effects of matrilineal kin may result from competition between such kin for resources. There are some positive effects of kin on child survival: the presence of elder siblings of both sexes is correlated with higher survival rates, and there is some weak evidence that paternal grandmothers may be beneficial to a child’s survival chances. There is little evidence that any male kin, whether matrilineal or patrilineal, and including fathers, affect child mortality rates. This study highlights the importance of taking social and ecological context into account when investigating relationships between kin.     

Nepotistic nosiness: inclusive fitness and vigilance of kin members' romantic relationships

The logic of inclusive fitness suggests that people should be attentive to the mating relationships of their kin—especially their genetically closest kin. This logic further suggests that people will be especially attentive to close kin members' relationships when a greater indirect fitness benefit is at stake. Three studies tested implications of this analysis. The primary results were that (a) people maintain greater vigilance over (and attempt greater influence on) the romantic relationships of genetically closer kin; (b) this effect is largely mediated by feelings of emotional closeness and perceptions of physical similarity; (c) women are more vigilant than men over their kin members' relationships; (d) people are more vigilant over the relationships of female kin, as compared to male kin, but only under conditions with especially clear implications for indirect fitness; and (e) people are more vigilant over kin members' long-term committed relationships, as compared to their casual relationships. These results indicate that a subtle form of nepotism is manifest in people's concern with their kin members' romantic relationships.     

Lévi-Strauss on the Oedipus Myth: A Reconsideration

The first half of the article presents a critique of Lévi-Strauss' well-known analysis of the Oedipus myth. A consideration of Greek beliefs suggests that Lévi-Strauss is incorrect in tying certain events in that myth to the "overvaluation of blood relations" and in asserting that the myth is concerned with the "affirmation/denial of man's autochthonous origins." The second half of the article presents a different structural analysis of the entire Theban Saga, of which the Oedipus myth is but a part. It concludes (1) that Lévi-Strauss is correct in identifying a series of events in the myth which indicate the devaluation of blood relations, but that these events specifically refer to the devaluation of patrilineal kin ties and that the range of events indicating the devaluation of patrilineal ties is broader than his analysis would suggest, and (2) there is another series of repeated events (unmentioned by Lévi-Strauss) which indicates the affirmation of patrilineal kin ties. The final hypothesis— that the opposition between the devaluation/affirmation of patrilineal kin ties underlies the Theban Saga— "makes sense" in terms of Greek history, as the period in which the Olympian myths look their present form is also the period in which the Greeks moved from a society organized along patrilineal kin ties to one organized around allegiance to the polis. [structuralism, Oedipus myth, myth and social structure, Lévi-Strauss, anthropological theory]     

The hierarchy of virtue: mutualism, altruism and signaling in Martu women's cooperative hunting

Cooperative hunting is often assumed to be mutualistic, maintained through returns to scale, where, by working together, foragers can gain higher per capita return rates or harvest sizes than they can by hunting alone. We test this hypothesis among Martu hunters and find that cooperation only provides increased returns to poorer hunters while disadvantaging better hunters. Even so, better hunters still cooperate as frequently as poorer hunters. We ask whether better hunters are advantaged in secondary sharing distributions or whether they bias their partner choice to kin or household members. We find that better hunters are not more likely to pair up with kin and they do not gain consumption benefits from acquiring more. They share a greater proportion of their harvest than poorer hunters: no matter how much one produces — better hunter, worse hunter, cooperator, solitary hunter — all eat the same amount in the end. Such a result suggests the hypothesis that cooperation might be a costly signal of commitment to the public interest on the part of better hunters, which generates trust among camp members and facilitates strong social networks, particularly among women, who cooperate more than men. While some foragers may benefit through cooperation from returns to scale or risk reduction, others may benefit more through signaling commitment and generating trust.     

Who suppresses female sexuality? An examination of support for Islamic veiling in a secular Muslim democracy as a function of sex and offspring sex

Whether it is men or women who suppress female sexuality has important implications for understanding gendered relations, ultimately providing insight into one widespread cause of female disadvantage. The question of which sex suppresses female sexuality more avidly, however, neglects that our interests are never unambiguously masculine or feminine; each of us has a combination of male and female kin which alters how much of our future fitness derive from each sex. Here we exploit a nationally representative sample of 600 Tunisians to test whether support for Islamic veiling—a proxy for female sexual suppression—is more common amongst one sex than the other, and is affected by the relative sex of one's offspring (i.e., the number of sons relative to daughters). We find that men are more supportive of Islamic veiling than women, but women with more sons are more supportive of veiling and more likely to wear veils than women with fewer sons. All effects were robust to the inclusion of religiosity, which was weaker amongst men and unrelated to the number of sons a woman had. The number of daughters affected neither religiosity nor support for veiling, but did increase women's likelihood of wearing contemporary, fashionable Tunisian veils compared with no head covering. We further found that men were more religious if they had more sons. Overall, these findings highlight that far from being the fixed strategy of one sex or the other, female sexual suppression manifests facultatively to promote one's reproductive interests directly or indirectly by creating conditions beneficial to one's descendent kin. These results show that both men and women can suppress female sexuality, although the function in either case appears more closely aligned with male rather than female interests.     

Journeys of patronage: moral economies of transactional sex,kinship, and female migration from Mozambique to Europe

The article explores how young Mozambican women's migratory trajectories towards Europe are shaped by sexual relationships with older white men and obligations towards female kin. Triads of exchange between young women known as curtidoras (women enjoying life) and their partners and kin in Maputo are understood through theories of patronage and exchange moralities. Searching for respect, adventure, and consumption in the sexual economy, young women at the same time struggle to ensure their families' well‐being by redistributing the money they extract from white men. Sexual‐monetary transactions, love, and desire must be understood as part of broader moralities of exchange in which migration to Europe and sending of remittances is also a kinship project. The forms of patronage available in Maputo's sexual economy become stepping stones as well as obstacles to migration northwards.     

Sex differences in search and gathering skills

The hunter–gatherer theory of sex differences states that female cognition has evolutionarily adapted to gathering and male cognition to hunting. Existing studies corroborate that men excel in hunting-related skills, but there is only indirect support for women excelling in gathering tasks. This study tested if women would outperform men in laboratory-based computer tests of search and gathering skills. In Experiment 1, men found target objects faster and made fewer mistakes than women in a classic visual search study. In Experiment 2, participants gathered items (fruits or letters presented on screen), and again, men performed significantly better. In Experiment 3, participants' incidental learning of object locations in a search experiment was studied, but no statistically significant sex differences were observed. These findings found the opposite of what was expected based on the hypothesis that female cognition has adapted to gathering. Alternative interpretations of the role of object location memory, female gathering roles and the division of labor between the sexes are discussed.     

Mobility,white bodies and desire: Euro‐American women in Jakarta

This paper illustrates how cultural logics of desire are being transformed in the context of the global economy refashioning intimate lives. Exploring the experiences of Euro‐American female professionals in Jakarta, it suggests that they become uncomfortably visible as ‘white bodies’; their desirability appears compromised, especially given Orientalist discourses which valorise Asian women's bodies. At the same time, women's position as well‐paid employees generates a contradictory logic of desire: the ‘ego‐boost’ they experience at work may intensify their demands on the masculinity and enlightened views of potential partners, thus rendering Indonesian men, with their perceived bodily effeminacy and ‘traditional values’ unattractive. As one response to the lack of desirability, some women engage in a moral discourse that casts Indonesian women whom they consider ‘bargirls’, as well as the Euro‐American men they attract, as morally deficient. The paper thus provides an alternative perspective on reconfigurations of desire in the context of global gendered mobility.     

Social support and distress among Q'eqchi' refugee women in Maya Tecún, Mexico

This article addresses issues of vulnerability and distress through an analysis of the relationship between social support networks and traumatic stress in a Q'eqchi' refugee community in southern Mexico. The sociopolitical violence, forced displacement, and encampment of Guatemalan Mayan populations resulted in the breakdown and dispersal of kin and community groups, leaving many Q'eqchi' women with weakened social support networks. Research involving testimonial interviews and traumatic stress and social support questionnaires revealed that Q'eqchi' refugee women with weak natal kin social support networks reported greater feelings of distress and symptoms of traumatic stress than did women with strong networks. In particular, a condition identified as muchkej emerged as one of the most significant symptoms reported by women with weak natal kin support networks. I critically consider muchkej as an idiom of distress and argue that aid organizations should consider the relationship between social support and traumatic stress, as expressed through such idioms, when attempting to identify vulnerable members of a refugee population.     

Women's attractiveness judgments of self-resembling faces change across the menstrual cycle

Two lines of reasoning predict that women's preferences for people exhibiting cues to kinship will be lower in the follicular phase than in the luteal phase of the menstrual cycle. Women may avoid kinship cues during the follicular phase when they are most fertile due to the costs of inbreeding. Alternatively, women may seek kinship cues during the luteal phase as a byproduct of the benefits of associating with kin during pregnancy, which is also characterized by high progesterone. We find that preferences for facial resemblance, a putative kinship cue, follow this predicted pattern and are positively correlated with estimated progesterone levels based on cycle day. Neither estimated estrogen levels nor conception risk predicted preferences for self-resemblance, and the cyclic shift was stronger for preferences for female faces than male faces. These findings lead to the possibility that this cyclic change in preference for self-resemblance may be a byproduct of a hormonal mechanism for increasing affiliative behavior toward kin during pregnancy rather than a mechanism for preventing inbreeding during fertile periods.