Cross-cousin marriage among the Yanomamö shows evidence of parent-offspring conflict and mate competition between brothers.

Marriage in many traditional societies often concerns the institutionalized exchange of reproductive partners among groups of kin. Such exchanges most often involve cross-cousins-marriage with the child of a parent's opposite-sex sibling-but it is unclear who benefits from these exchanges. Here we analyze the fitness consequences of marrying relatives among the Yanomamö from the Amazon. When individuals marry close kin, we find that (i) both husbands and wives have slightly lower fertility; (ii) offspring suffer from inbreeding depression; (iii) parents have more grandchildren; and (iv) siblings, especially brothers, benefit when their opposite-sex siblings marry relatives but not when their same-sex siblings do. Therefore, individuals seem to benefit when their children or opposite-sex siblings marry relatives but suffer costs when they, their parents, or same-sex siblings do. These asymmetric fitness outcomes suggest conflicts between parents and offspring and among siblings over optimal mating strategies. Parental control of marriages is reinforced by cultural norms prescribing cross-cousin marriage. We posit that local mate competition combined with parental control over marriages may escalate conflict between same-sex siblings who compete over mates, while simultaneously forging alliances between opposite-sex siblings. If these relationships are carried forward to subsequent generations, they may drive bilateral cross-cousin marriage rules. This study provides insights into the evolutionary importance of how kinship and reciprocity underlie conflicts over who controls mate choice and the origins of cross-cousin marriage prescriptions.

Lethal coalitionary aggression and long-term alliance formation among Yanomamö men.

Some cross-cultural evidence suggests lethal coalitionary aggression in humans is the product of residence and descent rules that promote fraternal interest groups, i.e., power groups of coresident males bonded by kinship. As such, human lethal coalitions are hypothesized to be homologous to chimpanzee (Pan troglodytes) border patrols. However, humans demonstrate a unique metagroup social structure in which strategic alliances allow individuals to form coalitions transcending local community boundaries. We test predictions derived from the fraternal interest group and strategic alliance models using lethal coalition data from a lowland South American population, the Yanomamö. Yanomamö men who kill an enemy acquire a special status, termed unokai. We examine the social characteristics of co-unokais or men who jointly kill others. Analyses indicate co-unokais generally are (i) from the same population but from different villages and patrilines, (ii) close age mates, and (iii) maternal half-first cousins. Furthermore, the incident rate for co-unokai killings increases if men are similar in age, from the same population, and from different natal communities. Co-unokais who have killed more times in the past and who are more genetically related to each other have a higher probability of coresidence in adulthood. Last, a relationship exists between lethal coalition formation and marriage exchange. In this population, internal warfare unites multiple communities, and co-unokais strategically form new residential groups and marriage alliances. These results support the strategic alliance model of coalitionary aggression, demonstrate the complexities of human alliance formation, and illuminate key differences in social structure distinguishing humans from other primates.

Nuclear and mitochondrial genetic variation in the Yanomamö: a test case for ancient DNA studies of prehistoric populations.

Ancient DNA provides a potentially revolutionary way to study biological relationships in prehistoric populations, but genetic patterns are complex and require careful interpretation based on robust, well-tested models. In this study, nuclear and mitochondrial markers were compared in the Yanomamö, to assess how well each data set could differentiate among closely related groups. The villages selected for the study share a recent fission history and are closely related to each other, as would likely be the case among prehistoric peoples living in the same valley or region. The Yanomamö generally practice village-level endogamy, but some migration and gene flow are known to occur between villages. Nuclear and mitochondrial DNA data were compared using F-statistics and genetic distance analyses. The nuclear data performed as expected, males and females from the same village were similar, and the villages were genetically distinct, with the magnitude of genetic differences correlated with historical relationship. However, mtDNA analyses did not yield the expected results. The genetic distances between villages did not correlate with historical relationship, and the sexes were significantly different from each other in two villages. Both the Lane and Sublett and the Spence methods, used to test for archaeological residence patterns, were consistent with endogamy. Hence, ancient DNA can, in principle, provide us with a unique opportunity to study genetic structure and gene flow in archaeological populations. However, interpretations, particularly those based on single loci such as mitochondrial DNA, should be cautious because sex-specific migration and sampling issues may have dramatic effects.