Hadza hunter-gatherers with greater exposure to other cultures share more with generous campmates.

Humans are motivated to compete for access to valuable social partners, which is a function of their willingness to share and ability to generate resources. However, relative preferences for each trait should be responsive to socioecological conditions. Here, we test the flexibility of partner choice psychology among Hadza hunter-gatherers of Tanzania. Ninety-two Hadza ranked their campmates on generosity and foraging ability and then shared resources with those campmates. We found Hadza with greater exposure to other cultures shared more with campmates ranked higher on generosity, whereas Hadza with lower exposure showed a smaller preference for sharing with generous campmates. This moderating effect was specific to generosity-regardless of exposure, Hadza showed only a small preference for sharing with better foragers. We argue this difference in preferences is due to high exposure Hadza having more experience cooperating with others in the absence of strong norms of sharing, and thus are exposed to greater variance in willingness to cooperate among potential partners increasing the benefits of choosing partners based on generosity. As such, participants place a greater emphasis on choosing more generous partners, highlighting the flexibility of partner preferences.

Moralistic gods, supernatural punishment and the expansion of human sociality.

Since the origins of agriculture, the scale of human cooperation and societal complexity has dramatically expanded. This fact challenges standard evolutionary explanations of prosociality because well-studied mechanisms of cooperation based on genetic relatedness, reciprocity and partner choice falter as people increasingly engage in fleeting transactions with genetically unrelated strangers in large anonymous groups. To explain this rapid expansion of prosociality, researchers have proposed several mechanisms. Here we focus on one key hypothesis: cognitive representations of gods as increasingly knowledgeable and punitive, and who sanction violators of interpersonal social norms, foster and sustain the expansion of cooperation, trust and fairness towards co-religionist strangers. We tested this hypothesis using extensive ethnographic interviews and two behavioural games designed to measure impartial rule-following among people (n = 591, observations = 35,400) from eight diverse communities from around the world: (1) inland Tanna, Vanuatu; (2) coastal Tanna, Vanuatu; (3) Yasawa, Fiji; (4) Lovu, Fiji; (5) Pesqueiro, Brazil; (6) Pointe aux Piments, Mauritius; (7) the Tyva Republic (Siberia), Russia; and (8) Hadzaland, Tanzania. Participants reported adherence to a wide array of world religious traditions including Christianity, Hinduism and Buddhism, as well as notably diverse local traditions, including animism and ancestor worship. Holding a range of relevant variables constant, the higher participants rated their moralistic gods as punitive and knowledgeable about human thoughts and actions, the more coins they allocated to geographically distant co-religionist strangers relative to both themselves and local co-religionists. Our results support the hypothesis that beliefs in moralistic, punitive and knowing gods increase impartial behaviour towards distant co-religionists, and therefore can contribute to the expansion of prosociality.

Moralizing gods, impartiality and religious parochialism across 15 societies.

The emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to such mechanisms being constrained to the religious ingroup, possibly at the expense of religious outgroups. To test these hypotheses, we administered two behavioural experiments and a set of interviews to a sample of 2228 participants from 15 diverse populations. These populations included foragers, pastoralists, horticulturalists, and wage labourers, practicing Buddhism, Christianity, and Hinduism, but also forms of animism and ancestor worship. Using the Random Allocation Game (RAG) and the Dictator Game (DG) in which individuals allocated money between themselves, local and geographically distant co-religionists, and religious outgroups, we found that higher ratings of gods as monitoring and punishing predicted decreased local favouritism (RAGs) and increased resource-sharing with distant co-religionists (DGs). The effects of punishing and monitoring gods on outgroup allocations revealed between-site variability, suggesting that in the absence of intergroup hostility, moralizing gods may be implicated in cooperative behaviour toward outgroups. These results provide support for the hypothesis that beliefs in monitoring and punitive gods help expand the circle of sustainable social interaction, and open questions about the treatment of religious outgroups.

Detecting affiliation in colaughter across 24 societies.

Laughter is a nonverbal vocal expression that often communicates positive affect and cooperative intent in humans. Temporally coincident laughter occurring within groups is a potentially rich cue of affiliation to overhearers. We examined listeners' judgments of affiliation based on brief, decontextualized instances of colaughter between either established friends or recently acquainted strangers. In a sample of 966 participants from 24 societies, people reliably distinguished friends from strangers with an accuracy of 53-67%. Acoustic analyses of the individual laughter segments revealed that, across cultures, listeners' judgments were consistently predicted by voicing dynamics, suggesting perceptual sensitivity to emotionally triggered spontaneous production. Colaughter affords rapid and accurate appraisals of affiliation that transcend cultural and linguistic boundaries, and may constitute a universal means of signaling cooperative relationships.

Evidence from hunter-gatherer and subsistence agricultural populations for the universality of contagion sensitivity.

The phenomenon of magical contagion - the unobserved passage of properties between entities that come into physical contact - was described by anthropologists over a century ago, yet questions remain about its origin, function, and universality. Contagion sensitivity, along with the emotion of disgust, has been proposed to be part of a biologically-evolved system designed to reduce exposure to pathogens by increasing the avoidance of "contaminated" objects. Yet this phenomenon has not been studied using systematic psychological comparison outside of industrialized populations. Here we document contagion sensitivity in two culturally, geographically, and economically distinct populations with little exposure to Western biomedicine and formal education: the Hadza hunter-gatherers of Tanzania and Tannese subsistence-agriculturalists of Vanuatu. In both populations, a majority of individuals rejected familiar and palatable foods when contaminating items touched the food but were subsequently removed. The Tannese children in our study showed a similar response, consistent with previous research with Western children. Our data support the proposal that contagion sensitivity is universal in human populations.

Social networks and cooperation in hunter-gatherers.

Social networks show striking structural regularities, and both theory and evidence suggest that networks may have facilitated the development of large-scale cooperation in humans. Here, we characterize the social networks of the Hadza, a population of hunter-gatherers in Tanzania. We show that Hadza networks have important properties also seen in modernized social networks, including a skewed degree distribution, degree assortativity, transitivity, reciprocity, geographic decay and homophily. We demonstrate that Hadza camps exhibit high between-group and low within-group variation in public goods game donations. Network ties are also more likely between people who give the same amount, and the similarity in cooperative behaviour extends up to two degrees of separation. Social distance appears to be as important as genetic relatedness and physical proximity in explaining assortativity in cooperation. Our results suggest that certain elements of social network structure may have been present at an early point in human history. Also, early humans may have formed ties with both kin and non-kin, based in part on their tendency to cooperate. Social networks may thus have contributed to the emergence of cooperation.

Are there vocal cues to human developmental stability? Relationships between facial fluctuating asymmetry and voice attractiveness.

Fluctuating asymmetry (FA), deviation from perfect bilateral symmetry, is thought to reflect an organism's relative inability to maintain stable morphological development in the face of environmental and genetic stressors. Previous research has documented negative relationships between FA and attractiveness judgments in humans, but scant research has explored relationships between the human voice and this putative marker of genetic quality in either sex. Only one study (and in women only) has explored relationships between vocal attractiveness and asymmetry of the face, a feature-rich trait space central in prior work on human genetic quality and mate choice. We therefore examined this relationship in three studies comprising 231 men and 240 women from two Western samples as well as Hadza hunter-gatherers of Tanzania. Voice recordings were collected and rated for attractiveness, and FA was computed from two-dimensional facial images as well as, for a subset of men, three-dimensional facial scans. Through meta-analysis of our results and those of prior studies, we found a negative association between FA and vocal attractiveness that was highly robust and statistically significant whether we included effect sizes from previously published work, or only those from the present research, and regardless of the inclusion of any individual sample or method of assessing FA (e.g., facial or limb FA). Weighted mean correlations between FA and vocal attractiveness across studies were -.23 for men and -.29 for women. This research thus offers strong support for the hypothesis that voices provide cues to genetic quality in humans.

Winners, losers, and posers: The effect of power poses on testosterone and risk-taking following competition.

A contribution to a special issue on Hormones and Human Competition. The effect of postural power displays (i.e. power poses) on hormone levels and decision-making has recently been challenged. While Carney et al. (2010) found that holding brief postural displays of power leads to increased testosterone, decreased cortisol and greater economic risk taking, this failed to replicate in a recent high-powered study (Ranehill et al. 2015). It has been put forward that subtle differences in social context may account for the differences in results. Power displays naturally occur within the context of competitions, as do changes in hormones, and researchers have yet to examine the effects of poses within this ecologically relevant context. Using a large sample of 247 male participants, natural winners and losers of a physical competition were randomly assigned to hold a low, neutral or high-power postural display. We found no main effect of pose type on testosterone, cortisol, risk or feelings of power. Winners assigned to a high-power pose had a relative, albeit small, rise in testosterone compared to winners who held neutral or low-power poses. For losers, we found little evidence that high-power poses lead to increased testosterone relative to those holding neutral or low-powered poses. If anything, the reverse was observed - losers had a reduction in testosterone after holding high-power poses. To the extent that changes in testosterone modulate social behaviors adaptively, it is possible that the relative reduction in testosterone observed in losers taking high-powered poses is designed to inhibit further "winner-like" behavior that could result in continued defeat and harm. Still, effects were small, multiple comparisons were made, and the results ran counter to our predictions. We thus treat these conclusions as preliminary.

Sexual selection on male vocal fundamental frequency in humans and other anthropoids.

In many primates, including humans, the vocalizations of males and females differ dramatically, with male vocalizations and vocal anatomy often seeming to exaggerate apparent body size. These traits may be favoured by sexual selection because low-frequency male vocalizations intimidate rivals and/or attract females, but this hypothesis has not been systematically tested across primates, nor is it clear why competitors and potential mates should attend to vocalization frequencies. Here we show across anthropoids that sexual dimorphism in fundamental frequency (F0) increased during evolutionary transitions towards polygyny, and decreased during transitions towards monogamy. Surprisingly, humans exhibit greater F0 sexual dimorphism than any other ape. We also show that low-F0 vocalizations predict perceptions of men's dominance and attractiveness, and predict hormone profiles (low cortisol and high testosterone) related to immune function. These results suggest that low male F0 signals condition to competitors and mates, and evolved in male anthropoids in response to the intensity of mating competition.

Hadza hunter-gatherer men do not have more masculine digit ratios (2D:4D).

OBJECTIVES: The ratio between the length of the second and the length of the fourth digit (2D:4D) is sexually dimorphic such that males of many species possess a lower ratio than females, particularly in the right hand. Still, men and women often exhibit overlapping 2D:4D ranges and the ratio is highly variable between populations. In order to further explore populational variability, we chose to analyze 2D:4D in the Hadza, a population of hunter-gatherers living in Tanzania. MATERIALS AND METHODS: Data were collected separately by two researchers over the course of three years (1998, 2001, 2006) from 152 adult participants (male: n = 76, female: n = 76). Independent samples t-tests were used to explore sex differences, paired samples t-tests were used to explore directional effects within each sex, and linear regression and one-way ANOVA were used to test possible age effects. RESULTS: In none of the years, or pooled (n = 152), did we find evidence that adult men have a lower 2D:4D than adult women. If anything, the data suggest that women in this population have a significantly lower right hand 2D:4D than men (P < 0.001, d = 0.57). In contrast, left hand 2D:4D did not exhibit a sex difference (P = 0.862, d = 0.03). DISCUSSION: These findings challenge the current view that lower 2D:4D in men is a uniform characteristic of our species. Cross-populational variance in 2D:4D may be related to known patterns of hormonal variation resulting from both genetic and environmental mechanisms, though this relationship merits further investigation.

Foreign-language effects in cross-cultural behavioral research: Evidence from the Tanzanian Hadza.

Behavioral research in traditional subsistence populations is often conducted in a non-native language. Recent studies show that non-native language-use systematically influences behavior, including in widely used methodologies. However, such studies are largely conducted in rich, industrialized societies, using at least one European language. This study expands sample diversity. We presented four standard tasks-a "dictator" game, two sacrificial dilemmas, a wager task, and five Likert-risk tolerance measures-to 129 Hadza participants. We randomly varied study languages-Hadzane and Kiswahili-between participants. We report a moderate impact of study language on wager decisions, alongside a substantial effect on dilemma decisions and responses to Likert-assessments of risk. As expected, non-native languages fostered utilitarian choices in sacrificial dilemmas. Unlike previous studies, non-native-language-use decreased risk preference in wager and Likert-tasks. We consider alternative explanatory mechanisms to account for this reversal, including linguistic relativity and cultural context. Given the strength of the effects reported here, we recommend, where possible, that future cross-cultural research should be conducted in participants' first language.

A test of multimodal communication in humans using 881 judgements of men and women's physical, vocal, and olfactory attractiveness.

Human mate value is assessed on numerous variables including, reproductive potential and disease resistance. Many of these variables have been correlated with judgments of physical, vocal, and odor attractiveness. While some researchers posit that attractiveness judgments made across different sensory modalities reflect the same underlying variable(s) (i.e., the information is redundant), others suggest that judgments made in different modalities reflect different variables. Previous studies of human attractiveness indicate that attractiveness judgments of others' faces, bodies, and voices are intercorrelated, which is suggested to support the redundancy hypothesis. Less is known about body odor attractiveness. Only one study has simultaneously investigated the relationships between judgments of body odor, face, and voice attractiveness finding weak positive associations, but small effect sizes. In this study, we empirically investigate the correlation between different modalities of attractiveness in men and women in the largest sample to date (N = 881 ratings). For men, we find no correlations between modalities of attractiveness. However, for women we find odor, face, and voice attractiveness are weakly correlated. Moreover, a general attractiveness factor (i.e., a common underlying variable) modestly contributed to the observed correlations between modality-specific attractiveness judgments, providing some evidence for the redundancy hypothesis.

Hearing Prosocial Stories Increases Hadza Hunter-Gatherers' Generosity in an Economic Game.

Folk stories featuring prosocial content are ubiquitous across cultures. One explanation for the ubiquity of such stories is that stories teach people about the local socioecology, including norms of prosociality, and stories featuring prosocial content may increase generosity in listeners. We tested this hypothesis in a sample of 185 Hadza hunter-gatherers. We read participants a story in which the main character either swims with another person (control story) or rescues him from drowning (prosocial story). After hearing the story, participants played a dictator game with dried meat sticks and then were given a recall test of facts presented in the story. There was moderate evidence for a small effect of the prosocial story: participants who heard the prosocial story gave an estimated 0.22 [90% HDI: -0.12-0.57] more meat sticks than those who heard the control story. However, the association between generosity and sex, marital status, and region of residence was stronger; men gave more than women, unmarried participants gave more than married participants, and participants living in a region with more exposure to markets gave more than participants living further from markets. There was no evidence that the prosocial story was more easily recalled than the control story. These results provide some support for the hypothesis that prosocial stories can increase prosociality in listeners, though the effect of hearing a single story is small.

Generalized morality culturally evolves as an adaptive heuristic in large social networks.

Why do people assume that a generous person should also be honest? Why do we even use words like "moral" and "immoral"? We explore these questions with a new model of how people perceive moral character. We propose that people vary in the extent to which they perceive moral character as "localized" (varying along many contextually embedded dimensions) versus "generalized" (varying along a single dimension from morally bad to morally good). This variation might be partly the product of cultural evolutionary adaptations to different kinds of social networks. As networks grow larger, perceptions of generalized morality are increasingly valuable for predicting cooperation during partner selection, especially in novel contexts. Our studies show that social network size correlates with perceptions of generalized morality in United States and international samples (Study 1) and that East African hunter-gatherers with greater exposure outside their local region perceive morality as more generalized compared to those who have remained in their local region (Study 2). We support the adaptive value of generalized morality in large and unfamiliar social networks with an agent-based model (Study 3), and in experiments where we manipulate partner unfamiliarity (Study 4). Our final study shows that perceptions of morality have become more generalized over the last 200 years of English-language history, which suggests that it may be coevolving with rising social complexity and anonymity in the English-speaking world (Study 5). We discuss the implications of this theory for the cultural evolution of political systems, religion, and taxonomical theories of morality. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Group size and mating system predict sex differences in vocal fundamental frequency in anthropoid primates.

Vocalizations differ substantially between the sexes in many primates, and low-frequency male vocalizations may be favored by sexual selection because they intimidate rivals and/or attract mates. Sexual dimorphism in fundamental frequency may be more pronounced in species with more intense male mating competition and in those with large group size, where social knowledge is limited and efficient judgment of potential mates and competitors is crucial. These non-mutually exclusive explanations have not been tested simultaneously across primate species. In a sample of vocalizations (n = 1914 recordings) across 37 anthropoid species, we investigated whether fundamental frequency dimorphism evolved in association with increased intensity of mating competition (H1), large group size (H2), multilevel social organization (H3), a trade-off against the intensity of sperm competition (H4), and/or poor acoustic habitats (H5), controlling for phylogeny and body size dimorphism. We show that fundamental frequency dimorphism increased in evolutionary transitions towards larger group size and polygyny. Findings suggest that low-frequency male vocalizations in primates may have been driven by selection to win mating opportunities by avoiding costly fights and may be more important in larger groups, where limited social knowledge affords advantages to rapid assessment of status and threat potential via conspicuous secondary sexual characteristics.

Gods are watching and so what? Moralistic supernatural punishment across 15 cultures.

Psychological and cultural evolutionary accounts of human sociality propose that beliefs in punitive and monitoring gods that care about moral norms facilitate cooperation. While there is some evidence to suggest that belief in supernatural punishment and monitoring generally induce cooperative behaviour, the effect of a deity's explicitly postulated moral concerns on cooperation remains unclear. Here, we report a pre-registered set of analyses to assess whether perceiving a locally relevant deity as moralistic predicts cooperative play in two permutations of two economic games using data from up to 15 diverse field sites. Across games, results suggest that gods' moral concerns do not play a direct, cross-culturally reliable role in motivating cooperative behaviour. The study contributes substantially to the current literature by testing a central hypothesis in the evolutionary and cognitive science of religion with a large and culturally diverse dataset using behavioural and ethnographically rich methods.

Masculine voices signal men's threat potential in forager and industrial societies.

Humans and many non-human primates exhibit large sexual dimorphisms in vocalizations and vocal anatomy. In humans, same-sex competitors and potential mates attend to acoustic features of male vocalizations, but vocal masculinity especially increases perceptions of physical prowess. Yet, the information content of male vocalizations remains obscure. We therefore examined relationships between sexually dimorphic acoustic properties and men's threat potential. We first introduce a new measure of the structure of vocal formant frequencies, 'formant position' (Pf), which we show is more sexually dimorphic and more strongly related to height than is the most widely used measure of formant structure, 'formant dispersion', in both a US sample and a sample of Hadza foragers from Tanzania. We also show large sexual dimorphisms in the mean fundamental frequency (F0) and the within-utterance standard deviation in F0 (F0-s.d.) in both samples. We then explore relationships between these acoustic parameters and men's body size, strength, testosterone and physical aggressiveness. Each acoustic parameter was related to at least one measure of male threat potential. The most dimorphic parameters, F0 and Pf, were most strongly related to body size in both samples. In the US sample, F0 predicted testosterone levels, Pf predicted upper body strength and F0-s.d. predicted physical aggressiveness.

Evidence against the "anomalous-is-bad" stereotype in Hadza hunter gatherers.

People have an "anomalous-is-bad" stereotype whereby they make negative inferences about the moral character of people with craniofacial anomalies like scars. This stereotype is hypothesized to be a byproduct of adaptations for avoiding pathogens. However, evidence for the anomalous-is-bad stereotype comes from studies of European and North American populations; the byproduct hypothesis would predict universality of the stereotype. We presented 123 Hadza across ten camps pairs of morphed Hadza faces-each with one face altered to include a scar-and asked who they expected to be more moral and a better forager. Hadza with minimal exposure to other cultures chose at chance for both questions. Hadza with greater exposure to other cultures, however, expected the scarred face to be less moral and a better forager. These results suggest the anomalous-is-bad stereotype may be culturally shared or learned erroneously through associations with population-level differences, providing evidence against a universal pathogen avoidance byproduct hypothesis.

On the sources of the height-intelligence correlation: new insights from a bivariate ACE model with assortative mating.

A robust positive correlation between height and intelligence, as measured by IQ tests, has been established in the literature. This paper makes several contributions toward establishing the causes of this association. First, we extend the standard bivariate ACE model to account for assortative mating. The more general theoretical framework provides several key insights, including formulas to decompose a cross-trait genetic correlation into components attributable to assortative mating and pleiotropy and to decompose a cross-trait within-family correlation. Second, we use a large dataset of male twins drawn from Swedish conscription records and examine how well genetic and environmental factors explain the association between (i) height and intelligence and (ii) height and military aptitude, a professional psychologist's assessment of a conscript's ability to deal with wartime stress. For both traits, we find suggestive evidence of a shared genetic architecture with height, but we demonstrate that point estimates are very sensitive to assumed degrees of assortative mating. Third, we report a significant within-family correlation between height and intelligence (p^ = 0.10), suggesting that pleiotropy might be at play.

Voice pitch alters mate-choice-relevant perception in hunter-gatherers.

In humans, voice pitch is thought to be a cue of underlying quality and an important criterion for mate choice, but data from non-Western cultures have not been provided. Here we test attributions to and preferences for voices with raised and lowered pitch in hunter-gatherers. Using a forced-choice playback experiment, we found that both men and women viewed lower pitched voices in the opposite sex as being better at acquiring resources (e.g. hunting and gathering). While men preferred higher pitched women's voices as marriage partners, women showed no overall preference for voice pitch in men. However, women who were currently breastfeeding had stronger preferences for higher pitched male voices whereas women not currently breastfeeding preferred lower pitched voices. As testosterone is considered a costly signal associated with dominance, heritable immunity to infection and low paternal investment, women's preferences potentially reflect a trade-off between securing good genes and paternal investment. Men's preferences for higher pitched female voices are probably due to an evolved preference for markers of fecundity, reflected in voice pitch.