Genetic and Cultural Kinship among the Lamaleran Whale Hunters

The human ability to form large, coordinated groups is among our most impressive social adaptations. Larger groups facilitate synergistic economies of scale for cooperative breeding, such economic tasks as group hunting, and success in conflict with other groups. In many organisms, genetic relationships provide the structure for sociality to evolve via the process of kin selection, and this is the case, to a certain extent, for humans. But assortment by genetic affiliation is not the only mechanism that can bring people together. Affinity based on symbolically mediated and socially constructed identity, or cultural kinship, structures much of human ultrasociality. This paper examines how genetic kinship and two kinds of cultural kinship--affinal kinship and descent--structure the network of cooperating whale hunters in the village of Lamalera, Indonesia. Social network analyses show that each mechanism of assortment produces characteristic networks of different sizes, each more or less conducive to the task of hunting whales. Assortment via close genetic kin relationships (r?=?0.5) produces a smaller, denser network. Assortment via less-close kin relations (r?=?0.125) produces a larger but less dense network. Affinal networks are small and diffuse; lineage networks are larger, discrete, and very dense. The roles that genetic and cultural kinship play for structuring human sociality is discussed in the context of these results.     

Sacred materialism: Things and relations in a US Pagan community

Ever since Marcel Mauss wrote The Gift, the notion that things exchanged as gifts take a personalised social form, and that they partake of and mediate relational sociality, has held an important place in anthropology. Examining material practices among contemporary Pagans in the Reclaiming tradition, this article shows how they seek to imbue things with personhood, exploring the sacredness of things as alive, active and participating in social relations. In doing so, these Pagans work to forge an alternative economy founded on gift exchange and generous labour, which they hope might form a basis for a different kind of sociality from the capitalist system dominant in the United States. In practice, the encounter between gift and commodity forms in this community is a source of both conflict and emergent forms of sociality, as these alternative economic practices are fashioned around the margins of mainstream economic life.     

Primate sociality in evolutionary context

Much work has been done to further our understanding of the mechanisms that underlie the diversity of primate social organizations, but none has addressed the limits to that diversity or the question of what causes species to either form or not form social networks. The fact that all living primates typically live in social networks makes it highly likely that the last common ancestor of living primates already lived in social networks, and that sociality formed an integral part of the adaptive nature of primate origins. A characterization of primate sociality within the wider mammalian context is therefore essential to further our understanding of the adaptive nature of primate origins. Here we determine correlates of sociality and nonsociality in rodents as a model to infer causes of sociality in primates. We found sociality to be most strongly associated with large-bodied arboreal species that include a significant portion of fruit in their diet. Fruits and other plant products, such as flowers, seeds, and young leaves, are patchily distributed in time and space and are therefore difficult to find. These food resources are, however, predictable and dependable when their location is known. Hence, membership in a social unit can maximize food exploitation if information on feeding sites is shared. Whether sociality evolved in the primate stem lineage or whether it was already present earlier in the evolution of Euarchontoglires remains uncertain, although tentative evidence points to the former scenario. In either case, frugivory is likely to have played an important role in maintaining the presence of a social lifestyle throughout primate evolution.     

Multilayer network analyses as a toolkit for measuring social structure

The formalization of multilayer networks allows for new ways to measure sociality in complex social systems,including groups of animals.The same mathematical representation and methods are widely applicable across fields and study systems,and a network can represent drastically different types of data.As such,in order to apply analyses and interpret the results in a meaningful way the researcher must have a deep understanding of what their network is representing and what parts of it are being measured by a given analysis.Multilayer social networks can represent social structure with more detail than is often present in single layer networks,including multiple"types"of individuals,interactions,or relationships,and the extent to which these types are interdependent.Multilayer networks can also encompass a wider range of social scales,which can help overcome complications that are inherent to measuring sociality.In this paper,I dissect multilayer networks into the parts that correspond to different components of social structures.I then discuss common pitfalls to avoid across different stages of multilayer network analyses-some novel and some that always exist in social network analysis but are magnified in multi-layer representations.This paper serves as a primer for building a customized toolkit of multilayer network analyses,to probe components of social structure in animal social systems.     

Evolution of culture-dependent discriminate sociality: a gene-culture coevolutionary model

Animals behave cooperatively towards certain conspecifics while being indifferent or even hostile to others. The distinction is made primarily according to kinship as predicted by the kin selection theory. With regards to humans, however, this is not always the case; in particular, humans sometimes exhibit a discriminate sociality on the basis of culturally transmitted traits, such as personal ornaments, languages, rituals, etc. This paper explores the possibility that the human faculty of cultural transmission and resultant cultural variation among individuals may have facilitated the evolution of discriminate sociality in humans. To this end, a gene-culture coevolutionary model is developed focusing on competition over control of resource as a context in which discriminate sociality may have evolved. Specifically, two types of culture-dependent discriminate sociality are considered: ingroup favouritism, with ingroup and outgroup being distinguished by the presence or absence of a cultural trait; and prestige hierarchies, with the prestige being conferred on the bearer of a cultural trait. The model specifies the conditions under which emergence and evolutionary stability of the two types of discriminate sociality are promoted by the presence of cultural variation among individuals.     

The Sensorial Production of the Social

In China temple festivals are replete with noises, sights, smells, tastes, and ambient sensory productions. When worshipers converge on a particular temple festival, they produce and experience honghuo (social heat or red-hot sociality). This native concept of honghuo highlights the importance of the social production of a heightened sensory ambience as well as the sensorial production of sociality. In co-producing honghuo the festivalgoers are exhibiting a ‘resonant body-person’ that is in accord with the spirit of mutual responsiveness. I propose a sensory-production model of sensory analysis that foregrounds the active participatory role of social agents in producing a sensorially rich social world. This model extends from, yet also critiques the prevalent cultural phenomenological approach to investigating sensory orders in different cultures. A ‘mindful body’ or an ‘attentive body’ is only the pre-condition for any person's action-full lifeworld.     

Of pubs and platforms

This article argues for a more explicit concern with sociality in anthropology, illustrated through a study of one of the oldest English platforms for sociality: the English pub. Using an approach derived from the study of social media, the pub is analysed in terms of the balance between structural (mainly commercial) forces and agency (mainly the desire for particular kinds of sociality). Following an introduction to the English pub, the article considers how pubs exert control over which population they serve. The next section, shows how groups of people colonize pubs, regardless of the pub's intentions. This is followed by a discussion of the various responses by pubs to this colonization. The final section, ‘Scalable sociality’, demonstrates how these processes combine to produce a phenomenon called scalable sociality, which is also a definition of social media: a series of platforms that can be sited along various scales and parameters of sociality. This is important because a similar tension between, on the one hand, commercial or state forces and, on the other hand, the development of new forms of sociality is increasingly common within many topics studied by anthropologists.     

Does the sociality of pollinators shape the organisation of pollination networks?

A striking structural pattern of pollination networks is the presence of a few highly connected species which has implications for ecological and evolutionary processes that create and maintain diversity. To understand the structure and dynamics of pollination networks we need to know which mechanisms allow the emergence of highly connected species. We investigate whether social pollinator species are highly connected in pollination networks, and whether network structure is affected by the presence of high proportions of social pollinator species. Social insects are abundant, with long activity periods and, at the highest level of social organisation, specialised foraging castes. These three attributes are likely to increase the number of interactions of social species and, consequently, their role in pollination networks. We find that social species have, on average, more prominent network roles than solitary species, a possible mechanism being the individual‐rich colonies of social insects. However, when accounting for the shared evolutionary history of pollinators, sociality is only associated with highly interactive roles in Apidae. For apid bees, our structural equation analysis shows that the effect of sociality on species network roles is an indirect result of their high levels of interaction frequency. Despite the relative importance of sociality at a species‐level, an increasing proportion of social species in pollination networks did not affect overall network structure. Our results suggest that behavioural traits may shape patterns of interaction of individual species but not the network‐level organisation of species interactions. Instead, network structure appears to be determined by more general aspects of ecological systems such as interaction intimacy, patterns of niche overlap, and species abundance distributions.     

Evolving communicative complexity: insights from rodents and beyond

Social living goes hand in hand with communication, but the details of this relationship are rarely simple. Complex communication may be described by attributes as diverse as a species' entire repertoire, signallers' individualistic signatures, or complex acoustic phenomena within single calls. Similarly, attributes of social complexity are diverse and may include group size, social role diversity, or networks of interactions and relationships. How these different attributes of social and communicative complexity co-evolve is an active question in behavioural ecology. Sciurid rodents (ground squirrels, prairie dogs and marmots) provide an excellent model system for studying these questions. Sciurid studies have found that demographic role complexity predicts alarm call repertoire size, while social group size predicts alarm call individuality. Along with other taxa, sciurids reveal an important insight: different attributes of sociality are linked to different attributes of communication. By breaking social and communicative complexity down to different attributes, focused studies can better untangle the underlying evolutionary relationships and move us closer to a comprehensive theory of how sociality and communication evolve.     

CHRONICALLY UNSTABLE BODIES: REFLECTIONS ON AMAZONIAN CORPORALITIES

Based on ethnographic material relating to the Wari' (Rondônia, Brazil), this article questions some of the presuppositions concerning native conceptions of the body present in contemporary anthropological literature by exploring a central dimension of Amazonian corporality – one that has been little explored in ethnographic works on the region – its unstable and transformational character. This dimension only becomes evident when our analysis presumes an expanded notion of humanity – first called to our attention by authors such as Lévy-Bruhl and Leenhardt – that includes not only those beings we think of as humans, but also other subjectivities such as animals and spirits. Central to the problem's development is a discussion of the relations between body and soul, humanity and corporality.     

The influence of sociality on the conservation biology of social insects

Social insects (ants, bees, wasps and termites) as a group are species rich and ecologically dominant. Many are outstanding "ecological engineers", or providers of "ecosystem services", or potential bioindicator species. Few social insects are currently formally classified as Threatened, but this is almost certainly due to a lack of information on population sizes and trends in scarce species. The main influence that sociality has on threats faced by social insects is in reducing effective population sizes, increasing population genetic subdivision and possibly reducing levels of genetic variation relative to solitary species. The main influence that sociality has on threats from social insects is via its role in the ecological success of invasive species, which frequently pose a major hazard to native biotas. In some cases, social features underpinning ecological success in the original range almost certainly contribute to the success of invasive social insects. However, recent studies show or strongly suggest that, in some of the most notoriously invasive populations of ants, bees and wasps, novel social traits have arisen that greatly enhance the rate of spread and ecological competitiveness of these populations. Sociality can therefore represent either a liability or an asset in its contribution to the persistence of social insect populations.     

Negotiating Individualist and Collectivist Futures: Emerging Subjectivities and Social Forms in Papua New Guinean High Schools

This article explains the academic disengagement of a critical mass of high school students in Manus Province, Papua New Guinea, as resulting in part from emerging personal subjectivities and new social networks. Based on a year of ethnographic research in 1994–95, the article describes the authority these young people attributed to their own perceptions of the limited opportunity structures facing them and to the idealized village-based egalitarian student identity being circulated through peer networks. As such, it illuminates the educational implications of youth culture, and demonstrates how local and global processes are mediated through the social fields of high schools.     

Novel Neonicotinoid-Agarose Affinity Column for Drosophila and Musca Nicotinic Acetylcholine Receptors

Abstract: Neonicotinoids such as the insecticide imidacloprid (IMI) act as agonists at the insect nicotinic acetylcholine receptor (nAChR). Head membranes of Drosophila melanogaster and Musca domestica have a single high-affinity binding site for [³H]IMI with K _D values of 1–2 n M and B _max values of 560–850 fmol/mg of protein. Locusta and Periplaneta nAChRs isolated with an α-bungarotoxin (α-BGT)-agarose affinity column are known to be α-subunit homooligomers. This study uses 1 - [ N - (6 - chloro - 3 - pyridylmethyl) - N - ethyl]amino - 1 - amino-2-nitroethene (which inhibits [³H]IMI binding to Drosophila and Musca head membranes at 2–3 n M ) to develop a neonicotinoid-agarose affinity column. The procedure—introduction of Triton-solubilized Drosophila or Musca head membranes into this neonicotinoid-based column, elution with IMI, and analysis by lithium dodecyl sulfate-polyacrylamide gel electrophoresis—gives only three proteins (69, 66, and 61 kDa) tentatively assigned as putative subunits of the nAChR; the same three proteins are obtained with Musca using the α-BGT-agarose affinity column. Photoaffinity labeling of the Drosophila and Musca putative subunits from the neonicotinoid column with ¹²⁵I-α-BGT-4-azidosalicylic acid gives a labeled derivative of 66–69 kDa. The yield is 2–5 µg of receptor protein from 1 g of Drosophila or Musca heads. Neonicotinoid affinity chromatography to isolate native Drosophila and Musca receptors will facilitate studies on the structure and function of insect nAChRs.     

What’s the matter with technology? Long (and short) yams,materialisation and technology in Nyamikum village,Maprik district,Papua New Guinea

Things are not just consumable, they are made so. They acquire their ‘materiality’ not only through engagements with them as finished products, but also through processes that make them material, i.e. technical activities. This field of study in anthropology, rejected by dominant trends because of its deterministic connotations, is a useful way to explore processes of materialisation and to investigate the ‘inbuilt’ relationality of things and activities. This paper focuses on yam gardening in Nyamikum, an Abelam village of the East Sepik. Once harvested, long (and short) yams emerge not solely as phallic symbols, but also as artefacts, representations, living beings, ancestors, artworks, valuables and, mostly, food. Starting observations at the beginning of the operational sequences (‘chaînes opératoire’, Lemonnier 1992 ) within gardening techniques, a combination of gestures, body, materials, energy, tools, knowledge and behaviours takes us across domains of experience (embodiments, transformations, sociality, narratives) to illuminate how yams are made into ‘relational’ entities. They demonstrate that techniques create a web that materialises social and cultural values, condensing networks of relations into things. As the results of these (known or imagined) processes, things can demonstrate the material validities of representational—or ideological—components of technological phenomena and may be used to generate sociality.     

Yoga and fetishism: reflections on Marxist social theory

Classical social theory – including Marxist social theory – is based on a critique of the relationship between religion and society. The philosophical underpinning of this is the question of consciousness and the projection of consciousness onto things. Drawing on contemporary anthropological and philosophical theories of fetishism, this article engages with Marx's critique of religion and the recovery of social value by way of an analysis of yoga. Two interrelated claims are made. First, yoga represents a paradigm shift in the historical development of religious consciousness. A critical analysis of this development extends the fetishization of social relations in things to the level of self-consciousness in the body. Second, a critique of yoga's fetishization of the body and consciousness extends and expands Marx's critique of obscured social value and enables a more holistic ecological politics concerning the value of life.     

The problem and promise of scale in multilayer animal social networks

Scale remains a foundational concept in ecology.Spatial scale,for instance,has become a central consideration in the way we understand landscape ecology and animal space use.Meanwhile,scale-dependent social processes can range from fine scale interactions to co-occurrence and overlapping home ranges.Furthermore,sociality can vary within and across seasons.Multilayer networks promise the explicit integration of the social,spatial,and temporal contexts.Given the complex interplay of sociality and animal space use in heterogeneous landscapes,there remains an important gap in our understanding of the influence of scale on animal social networks.Using an empirical case study,we discuss ways of considering social,spatial,and temporal scale in the context of multilayer caribou social networks.Effective integration of social and spatial processes,including biologically meaningful scales,within the context of animal social networks is an emerging area of research.We incorporate perspectives that link the social environment to spatial processes across scales in a multilayer context.     

The aesthetics of ‘time reckoning’: a Guna chromatic history★

This is a study of time and aesthetics through an ethnographic analysis of an indigenous visual system. Looking at historical changes in women's clothing and village patterns among Guna people (Panama), the article shows that images and artefacts are key to shedding light on indigenous historicities. Core visual and material processes encapsulate and manifest biographical and group time. By the same token, such processes provide a privileged perspective to consider how present-day social relations are the product of long-term historical transformations. The analysis draws on the relatively overlooked notion of ‘chromatism’ developed by Lévi-Strauss and subsequently elaborated by Lima as ‘chromatic sociality’. It proposes that ‘chromatism’ is an indigenous category that allows for reckoning with the passing of time and the shifting circumstances of history.     

Within‐population variation in social strategies characterize the social and mating system of an Australian lizard,Egernia whitii

The lizard genus Egernia has been suggested as an excellent model system for examining the evolution of sociality as it exhibits considerable diversity in social organization both between and within species. To date the majority of work examining the factors responsible for the evolution of sociality within Egernia has advocated a broad scale approach; identifying the social structure of specific species or populations and comparing the degree of sociality between them. However, we argue that significant advancements could also be gained by examining variation in social strategies within populations. Here we integrate a detailed, 3‐year, field‐based examination of social spacing and juvenile dispersal with molecular analyses of paternity to determine the social and mating system of a Tasmanian population of White's skink (Egernia whitii). We show that E. whitii live in small stable family groups consisting of an adult male, his female partner(s), as well as juvenile or sub‐adults individuals. In addition, while the mating system is characterized by considerable genetic monogamy, extra‐pair fertilizations are relatively common, with 34% of litters containing offspring sired by males from outside the social group. We also show that traits related to social organization (social group composition, group size, stability and the level of extra‐pair paternity) vary both between and within individuals. We suggest that ecological factors, such as habitat saturation, quality and availability, play a key role in maintaining between individual variation in social strategies, and that examining these individual level processes will allow us to more clearly understand variation in sociality among species.     

Asocial memories, ‘poisonous knowledge’, and haunting in Mongolia

This article argues that memories that come from contexts that are adversarial, and that are not always based on communication and sociality, should be better integrated within the existing theories of social memory. Shamans in postsocialist Mongolia claim that previously suppressed origin spirits demand that their descendants become initiated as shamans in exchange for ceasing to harass them for forgetting and abandonment. Some clients refuse to become initiated as shamans and thus choose to sever their relationship with their past. In this article I explore one such refusal, which led to a disintegration of existing social ties, while also yielding unexpected memories. These memories are different from the shared memories that emerge in the context of organized shamanic rituals. Circulated through rumour and supposition instead of positive sociality and sharing, these ‘asocial’ memories also act as a particular kind of ‘poisonous knowledge’, prompting each individual to withdraw from the network as a way of avoiding the alleged harm from unattended spirits. Owing to divergent subject positioning, where one person's remembering is another's forgetting, the haunting by unwanted memories continues, as resolution through unifying communal ritual is not possible.     

Coevolutionary cycling of host sociality and pathogen virulence in contact networks

Infectious diseases may place strong selection on the social organization of animals. Conversely, the structure of social systems can influence the evolutionary trajectories of pathogens. While much attention has focused on the evolution of host sociality or pathogen virulence separately, few studies have looked at their coevolution. Here we use an agent-based simulation to explore host-pathogen coevolution in social contact networks. Our results indicate that under certain conditions, both host sociality and pathogen virulence exhibit continuous cycling. The way pathogens move through the network (e.g., their interhost transmission and probability of superinfection) and the structure of the network can influence the existence and form of cycling.