The evolution of (intergroup) peace hinges on how we define groups and peace.

Glowacki defines peace as harmonious relationships between groups maintained without the threat of violence, where groups can be anything from families to nation states. However, defining such contentious concepts like "peace" and "groups" is a difficult task, and we discuss the implications of Glowacki's definitions for understanding intergroup relationships and their evolutionary history.

Lying about the future: Shuar-Achuar epistemic norms, predictions, and commitments.

Is there variation across cultures in what counts as a lie? Here we present evidence for a potentially unique conceptualization of lying in Shuar-Achuar communities in Ecuador, contrasting this conceptualization with people in twelve other countries and non-Shuar-Achuar Ecuadorians. In Shuar-Achuar communities, but not others, predictions of the future that turn out to be false are considered lies, even when the events that render them false are unforeseen. Failed commitments, on the other hand, are not seen as lies when unforeseen events prevent them from being kept. To explain this phenomenon, we suggest that there is an epistemic norm that regulates predictive speech acts in Shuar-Achuar communities, linked to the view that the future can be known under certain special circumstances. This norm holds that claiming knowledge of the future is a form of lying when events prove the prediction false. Commitments, on the other hand, do not imply certainty about the future and so are not considered lies when circumstances prevent them from being fulfilled. In addition, we found several other factors that influence whether speech acts are categorized as lies, including the speaker's expertise, group membership, and the nature of the outcome.

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.

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.

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.

Hunter-Gatherers Maintain Assortativity in Cooperation despite High Levels of Residential Change and Mixing.

Widespread cooperation is a defining feature of human societies from hunter-gatherer bands to nation states [1, 2], but explaining its evolution remains a challenge. Although positive assortment of cooperators is recognized as a basic requirement for the evolution of cooperation, the mechanisms governing assortment are debated. Moreover, the social structure of modern hunter-gatherers, characterized by high mobility, residential mixing, and low genetic relatedness [3], undermines assortment and adds to the puzzle of how cooperation evolved. Here, we analyze four years of data (2010, 2013, 2014, 2016) tracking residence and levels of cooperation elicited from a public goods game in Hadza hunter-gatherers of Tanzania. Data were collected from 56 camps, comprising 383 unique individuals, 137 of whom we have data for two or more years. Despite significant residential mixing, we observe a robust pattern of assortment that is necessary for cooperation to evolve; in every year, Hadza camps exhibit high between-camp and low within-camp variation in cooperation. We find little evidence that cooperative behavior within individuals is stable over time or that similarity in cooperation between dyads predicts their future cohabitation. Both sets of findings are inconsistent with models that assume stable cooperative and selfish types, including partner choice models. Consistent with social norms, culture, and reciprocity theories, the strongest predictor of an individual's level of cooperation is the mean cooperation of their current campmates. These findings underscore the adaptive nature of human cooperation-particularly its responsiveness to social contexts-as a feature that is important in generating the assortment necessary for cooperation to evolve.

Hadza Men With Lower Voice Pitch Have a Better Hunting Reputation.

Previous research with hunter-gatherers has found that women perceive men with voices manipulated to be lower in pitch to be better hunters, and men perceive women with lower pitch to be better gatherers. Here, we test if actual voice pitch is associated with hunting and gathering reputations in men and women, respectively. We find that voice pitch does relate to foraging reputation in men, but not in women, with better hunters having a lower voice pitch. In addition, we find that the previously documented relationship between voice pitch and reproductive success no longer holds when controlling for hunting reputation, but hunting reputation remains a significant predictor of reproductive success when controlling for voice pitch. This raises the possibility that voice pitch is being selected for in hunter-gatherers because of the relationship between voice pitch and hunting reputation.

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.