Matriliny as daughter-biased investment

From an evolutionary perspective, matriliny presents a puzzle because men in matrilineal societies transmit wealth to their sisters' sons, to whom they are only half as related as to their own sons. It has been argued that such systems would only maximise fitness under unrealistically high levels of paternity uncertainty. In this paper, we propose that matriliny can arise from daughter-biased investment by parents and/or grandparents. We show that daughter-biased investment is adaptive if the marginal benefit of wealth to sons (compared to daughters) does not outweigh the risk of nonpaternity in sons' offspring. We argue that such conditions will be rare where resource-holding polygyny is prevalent but could otherwise be widespread under even moderate levels of paternity uncertainty. The daughter-biased investment model explains two well-known characteristics of matrilineal descent: (a) matriliny's association with high levels of paternity uncertainty and (b) matriliny's ecological correlates, including its association with horticulture, its rarity in pastoralist and agro-pastoralist societies, and the tendency for matriliny to be replaced by son-biased inheritance during economic development. We present data on wealth, sex, and reproductive success (RS) in two African societies, the matrilineal Chewa in Malawi and patrilineal Gabbra in Kenya, which support the daughter-biased investment theory.     

Extinction and descent

The probability of lineal extinction is sensitive to all the moments of the reproductive success probability distribution. In particular, high variance in reproductive success is associated with high probability of lineal extinction. Where male variance in reproductive success exceeds female variance, strictly patrilineal lines of descent will become extinct more rapidly than strictly matrilineal lines of descent. Patrilineal genealogies will be expected to be shallower and broader than matrilineal genealogies under such conditions. Potential implications of this genealogical asymmetry for human descent systems include the greater information content of patrilineal kinship reckoning compared with any other unilineal system and the greater effectiveness of patrilineal kinship as a vehicle for corporate action.     

A Response to Testart's Argument on the Evolution of Social Organization in Australia

Testart's hypothesis is placed in historical perspective. The Kaiabara case study, prominent in Testart's paper but of illustrative significance rather than as proof in his book, is discussed. Testart's mathematical analysis of the degree of coherence between the classifications of societies with patrimoieties as against those with matrimoieties provides an interesting means of reaching inferences about the evolution of social organization, although the required quantification involves some difficulties. Testart's further major contribution to the understanding of moiety organization is his proposed principle of classification based on the violator/non-violator diachotomy. He shows this principle to be more consistent with matrilineal than with patrilineal classifications. It is argued that the Eagle-Crow Myth, from which Testart derives the violator-non-violator diachotomy, refers to the Oedipal conflict, and that this is related to the formation of matrilineal moieties. It is further suggested that the taboo on blood, central to the ‘violator’ concept, is connected with matrilineality.     

A phylogenetic analysis of dispersal norms,descent and subsistence in Sino-Tibetans

Sex-biased dispersal has long been of interest to anthropologists and biologists, as it can structure populations and determine patterns of kinship, relatedness and cooperation. In most contemporary human societies, females usually disperse at marriage. In a minority of human societies, male dispersal, bisexual philopatry, or both sexes dispersing is practiced. Previous studies suggest that emergence of either agriculture, cattle pastoralism, or patriliny is associated with female-biased dispersal in certain language families. The ancestral patterns of sex-specific dispersal and its ecological correlates in Sino-Tibetans remain uncertain. Here we use comparative phylogenetic methods to infer the evolutionary history of sex-specific dispersal in Sino-Tibetan groups, and tested for coevolution between subsistence (agriculture and cattle-keeping), descent and sex-specific dispersal. We use a variety of ethnographic and historical sources to identify dispersal strategies across Sino-Tibetan phylogenetic trees (n = 97). We found that 1) earliest Sino-Tibetan groups were likely patrilocal; 2) agriculture likely co-evolved with only female dispersal patterns, but the result is sensitive to alternative coding strategy; 3) there is no evidence that domestic cattle co-evolved with dispersal patterns of either gender; and 4) kinship descent likely co-evolved with female dispersal, but not with male dispersal. Moreover, change from state of “patrilineal” to “non-patrilineal” triggered change in female dispersal patterns, from “female non-stay” to “female stay”. Our results suggest that change in descent drove change in female-specific dispersal pattern in Sino-Tibetans. Our findings illustrated how subsistence or descent can play different roles in shaping sex-biased dispersal patterns.     

Refusing to Sing: Gender,Kinship and Patriliny in Macedonia

The issue of whether formal kinship structures and sentiments reflect the reality of social relations was of particular concern to specialists at the height of the kinship debates in the 1960s and 1970s, as it continues to be in some contemporary studies. So too, the classifications ‘patrilineal’ or ‘matrilineal’ have clearly been shown to be problematic given that there are multiple levels of discourse and relational and ideational realities in any given society. For many contemporary kinship specialists in fact no simple correlation can be made between type of descent system and actual social relations, especially relations between men and women. However, some anthropologists continue to argue that patrilineal kinship systems are somehow indicative of control or domination by men or, put inversely, of women's lack of power and authority. It is argued in this paper that even where the formal kinship structures and ideological discourses are dominated by agnation as appears to be the case in south Slav societies generally, and Macedonian in particular, this is not automatically mirrored in gender relations between men and women. In short, there is a long leap from patriliny to patriarchy.     

An intergenerational transmission model for the cultural evolution of helping behavior

The cultural coefficient of similarity, or probability that two individuals learn the same idea from a common ancestor, is offered as an explanation for patterns of helping behavior in human societies. A cultural-transmission model predicts that when maternal influence in offspring learning is pre-dominant, matrilineality will evolve in a culture. Other predictions about the form of matrilineal and patrilineal societies are made from the model and contrasted to a sociobiological explanation of matrilineality.     

Avoidance of close consanguineous inbreeding in captive groups of rhesus macaques

In three captive groups of rhesus macaques (Macaca mulatto) the intensity of inbreeding avoidance was directly correlated with the closeness of kinship. The incidence of inbreeding between matrilineal relatives was lower than expected were mating to occur randomly with regard to matrilineal affiliation. The avoidance of mating between sons and their mothers and between matrilineal sibs contributed about squally to this outcome. The incidence of mating between more remote matrilineal relatives was lower than, but could not be shown to differ significantly from, that expected at the 0.05 level of probability. Familiarity fostered by interactions among matriline members probably provides a focus for avoidance of matrilineal inbreeding, and might influence male dispersal. Results of this study are consistent with reports of female rhesus macaques' avoidance of sexual activity with matrilineal male relatives as predicted by parental investment theory The observed incidence of inbreeding between patrilineal relatives was not different from that expected, but significantly fewer of the patrilineally inbred matings involved father/daughter matings than expected were mating random. Recognition of phenotypic similarities might provide a focus for avoidance of inbreeding between fathers and their daughters, but is loss reliable than strategies for avoiding matrilineal inbreeding. Adaptations for avoiding matrilineal inbreeding that are more effective than those for avoiding patrilineal inbreeding might have evolved because the risk of patrilineal inbreeding, and hence the resulting loss in fitness, is marginal compared to that for matrilineal inbreeding in free-ranging groups. © 1995 Wiley-Liss, Inc.     

Cross-cultural patterns of marriage and inheritance: A phylogenetic approach

There is a strong correlation between marriage system and wealth inheritance pattern across societies (Hartung 1982); as the degree of polygyny increases, so too does the degree of male bias in inheritance. In this paper, we reevaluate this pattern using a new technique in cross-cultural analyses that effectively controls for the nonindependence of cultures (Galton's problem) through the identification of independent instances of cultural change (Mace and Pagel 1994). First, we produce cultural phylogenetic trees for the societies under study, from phylogenies previously constructed on the basis of linguistic similarity (Ruhlen 1987). Then, following standard methods for the analysis of discrete characters on phylogenetic trees, we use parsimony to determine the ancestral condition of both marriage and inheritance, and subsequently tally the number of independent instances of cultural change in each trait. The results show that transitions to polygyny are much more commonly associated with male-biased inheritance than are transitions to monogamy across human societies in our sample. They illustrate how the degree of change in the evolution of these traits differs considerably between divergent cultural groups. The advantages of this technique are discussed.     

Mate choice by lineage in three captive groups of rhesus macaques (Macaca mulatta)

The hypothesis that the matrilineal affiliation of 410 infants born in three captive groups of rhesus macaques is independent of the patrilineal affiliation of these infants was tested. Preferential mating with particular patrilines was observed for matrilineal members. We conclude that lineage affiliation does influence mate choice of rhesus macaques, at least when a large number of matrilines and relatively few patrilines which include natal males are represented in the group. Such nonrandom mating might explain high levels of genetic heterogeneity reported among matrilines within rhesus groups, despite high rates of male emigration, and is consistent with the maintenance of high levels of within-matriline kinship which might promote cooperative behavior among matriline members.     

Women and property in Guajiro society*

This paper discusses property‐related issues and concepts among the Guajiro—a matrilineal cattle pastoralist society in Colombia and Venezuela—from a women‐oriented perspective, focusing on types of, acquisition and management of property as well as death‐ and compensation‐linked property transactions. Also considered are questions pertaining to female productivity in pastoral societies and women's significance as resources and potential property.     

Alternatives to the Grandmother Hypothesis

We conducted a meta-analysis of 17 studies that tested for an association between grandparental survival and grandchild survival in patrilineal populations. Using two different methodologies, we found that the survival of the maternal grandmother and grandfather, but not the paternal grandmother and grandfather, was associated with decreased grandoffspring mortality. These results are consistent with the findings of psychological studies in developed countries (Coall and Hertwig Behavioral and Brain Sciences 33:1-59, 2010). When tested against the predictions of five hypotheses (confidence of paternity; grandmothering, kin proximity, grandparental senescence, and local resource competition), our meta-analysis results are most in line with the local resource competition hypothesis. In patrilineal and predominantly patrilocal societies, the grandparents who are most likely to live with the grandchildren have a less beneficial association than those who do not. We consider the extent to which these results may be influenced by the methodological limitations of the source studies, including the use of retrospective designs and inadequate controls for confounding variables such as wealth.     

Divorce among the Yoruba

Divorce rates among the northern Yoruba are not only higher than one might expect in patrilineal societies, but little different from those of the southern Yoruba, with cognatic descent groups. This initial observation challenges the hypothesis that divorce rates are directly correlated with the line of descent. Data on over 300 divorces were collected in four Yoruba towns—two with agnatic and two with cognatic descent groups. The divorces were classed by the length of the terminated marriage and its fertility, and the distribution of the types of divorce were then compared in the four towns. The results suggest that the rate of divorce is primarily correlated with the degree to which a woman is alienated by marriage from her own descent group. But a number of secondary factors seem to be important, and these may cumulatively raise or reduce the divorce rate to a marked degree.     

Broad supernatural punishment but not moralizing high gods precede the evolution of political complexity in Austronesia

Supernatural belief presents an explanatory challenge to evolutionary theorists—it is both costly and prevalent. One influential functional explanation claims that the imagined threat of supernatural punishment can suppress selfishness and enhance cooperation. Specifically, morally concerned supreme deities or ‘moralizing high gods'' have been argued to reduce free-riding in large social groups, enabling believers to build the kind of complex societies that define modern humanity. Previous cross-cultural studies claiming to support the MHG hypothesis rely on correlational analyses only and do not correct for the statistical non-independence of sampled cultures. Here we use a Bayesian phylogenetic approach with a sample of 96 Austronesian cultures to test the MHG hypothesis as well as an alternative supernatural punishment hypothesis that allows punishment by a broad range of moralizing agents. We find evidence that broad supernatural punishment drives political complexity, whereas MHGs follow political complexity. We suggest that the concept of MHGs diffused as part of a suite of traits arising from cultural exchange between complex societies. Our results show the power of phylogenetic methods to address long-standing debates about the origins and functions of religion in human society.     

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.     

Male Androphilia in the Ancestral Environment

The kin selection hypothesis posits that male androphilia (male sexual attraction to adult males) evolved because androphilic males invest more in kin, thereby enhancing inclusive fitness. Increased kin-directed altruism has been repeatedly documented among a population of transgendered androphilic males, but never among androphilic males in other cultures who adopt gender identities as men. Thus, the kin selection hypothesis may be viable if male androphilia was expressed in the transgendered form in the ancestral past. Using the Standard Cross-Cultural Sample (SCCS), we examined 46 societies in which male androphilia was expressed in the transgendered form (transgendered societies) and 146 comparison societies (non-transgendered societies). We analyzed SCCS variables pertaining to ancestral sociocultural conditions, access to kin, and societal reactions to homosexuality. Our results show that ancestral sociocultural conditions and bilateral and double descent systems were more common in transgendered than in non-transgendered societies. Across the entire sample, descent systems and residence patterns that would presumably facilitate increased access to kin were associated with the presence of ancestral sociocultural conditions. Among transgendered societies, negative societal attitudes toward homosexuality were unlikely. We conclude that the ancestral human sociocultural environment was likely conducive to the expression of the transgendered form of male androphilia. Descent systems, residence patterns, and societal reactions to homosexuality likely facilitated investments in kin by transgendered males. Given that contemporary transgendered male androphiles appear to exhibit elevated kin-directed altruism, these findings further indicate the viability of the kin selection hypothesis.     

Tracing the genetic origin of Europe's first farmers reveals insights into their social organization

Farming was established in Central Europe by the Linearbandkeramik culture (LBK), a well-investigated archaeological horizon, which emerged in the Carpathian Basin, in today''s Hungary. However, the genetic background of the LBK genesis is yet unclear. Here we present 9 Y chromosomal and 84 mitochondrial DNA profiles from Mesolithic, Neolithic Starčevo and LBK sites (seventh/sixth millennia BC) from the Carpathian Basin and southeastern Europe. We detect genetic continuity of both maternal and paternal elements during the initial spread of agriculture, and confirm the substantial genetic impact of early southeastern European and Carpathian Basin farming cultures on Central European populations of the sixth–fourth millennia BC. Comprehensive Y chromosomal and mitochondrial DNA population genetic analyses demonstrate a clear affinity of the early farmers to the modern Near East and Caucasus, tracing the expansion from that region through southeastern Europe and the Carpathian Basin into Central Europe. However, our results also reveal contrasting patterns for male and female genetic diversity in the European Neolithic, suggesting a system of patrilineal descent and patrilocal residential rules among the early farmers.     

A Reconsideration of Galton's Problem (Using a Two-Sex Population)

The main purposes of this paper are to promote and expound the bisexual Galton–Watson branching process as a relevant model for the consideration of Francis Galton's problem regarding the extinction of surnames of “men of note.” A scheme for adapting the bisexual process to consider Galton's problem is introduced. A necessary and sufficient condition for the certain extinction of a male-induced property in a two-sex species is presented. An approach for calculating the extinction of a male-generated characteristic in the two-sex species is proposed. That approach is then used to find the probability of the extinction of surnames in a bisexual population for Alfred Lotka's data based on an United States Census. Finally, these results are then compared with the classic extinction probabilities (from Lotka) associated with the traditional Galton–Watson branching process using asexual reproduction.     

贵州瑶族3支系Y-DNA及线粒体DNA序列多态性分析

采用PCR－RFLP技术,通过观察由12个单核苷酸多态位点(SNPs)组成的Y染色体单倍型及由9个多态位点组成的线粒体DNA单倍型在贵州瑶族中的分布,分析贵州瑶族父系及母系遗传结构,探讨其起源及迁徙。结果显示,97份男性样本分别属于H7、H8、H9、H11 4种Y-DNA单倍型,苗瑶语系特异Y-DNA单倍型H7的平均频率为92.4%;通过对线粒体DNA基因分型,得到8种单倍型,可归入B4、B5、D4、D5和N*单倍型类群中,CoⅡ/tRNA^Lys区域间的9bp缺失平均频率为58.2%。结果提示贵州瑶族父系遗传结构单一,具有典型的苗瑶族群特征,又存在与其他族群的融合。母系遗传结构相对复杂,9 bp缺失是贵州瑶族的母系遗传结构特征。      

Postmarital residence and biological variation at Pueblo Bonito

Although the social organization of many of the present-day pueblos of the American Southwest is well-described in the anthropological literature, many aspects of prehistoric Puebloan social organization have received limited attention since initial investigations of postmarital residence in the 1960s and 1970s. This paper examines postmarital residence at the Chaco Canyon great house of Pueblo Bonito, using biological data. Our findings are inconsistent with the previously well-accepted hypothesis that the Pueblo II and Pueblo III occupants of the San Juan Basin conformed to a socially prescribed pattern of matrilocal residence with matrilineal descent. Univariate variance differences for nine craniometric variables indicate a pattern of increased female variability consistent with patrilocal/bilocal residence. The results of multivariate determinant ratio analyses are in agreement with the univariate results, suggesting the possibility of a patrilocal or bilocal residence preference at Pueblo Bonito. These findings are inconsistent with the notion that the female-based system of matrilocal residence with matrilineal descent observed among the present-day Western Pueblos was the ancestral Anasazi condition.     

A populationwide coalescent analysis of Icelandic matrilineal and patrilineal genealogies: evidence for a faster evolutionary rate of mtDNA lineages than Y chromosomes

Historical inferences from genetic data increasingly depend on assumptions about the genealogical process that shapes the frequencies of alleles over time. Yet little is known about the structure of human genealogies over long periods of time and how they depart from expectations of standard demographic models, such as that attributed to Wright and Fisher. To obtain such information and to examine the recent evolutionary history of mtDNA and Y-chromosome haplotypes in the Icelandic gene pool, we traced the matrilineal and patrilineal ancestry of all 131,060 Icelanders born after 1972 back to two cohorts of ancestors, one born between 1848 and 1892 and the other between 1798 and 1742. This populationwide coalescent analysis of Icelandic genealogies revealed highly positively skewed distributions of descendants to ancestors, with the vast majority of potential ancestors contributing one or no descendants and a minority of ancestors contributing large numbers of descendants. The expansion and loss of matrilines and patrilines has caused considerable fluctuation in the frequencies of mtDNA and Y-chromosome haplotypes, despite a rapid population expansion in Iceland during the past 300 years. Contrary to a widespread assumption, the rate of evolution caused by this lineage-sorting process was markedly faster in matrilines (mtDNA) than in patrilines (Y chromosomes). The primary cause is a 10% shorter matrilineal generation interval. Variance in the number of offspring produced within each generation was not an important differentiating factor. We observed an intergenerational correlation in offspring number and in the length of generation intervals in the matrilineal and patrilineal genealogies, which was stronger in matrilines and thus contributes to their faster evolutionary rate. These findings may have implications for coalescent date estimates based on mtDNA and Y chromosomes.