Jeans and language: kin networks and reproductive success are associated with the adoption of outgroup norms.

Traditional norms of human societies in rural China may have changed owing to population expansion, rapid development of the tourism economy and globalization since the 1990s; people from different ethnic groups might adopt cultural traits from outside their group or lose their own culture at different rates. Human behavioural ecology can help to explain adoption of outgroup cultural values. We compared the adoption of four cultural values, specifically speaking outgroup languages/mother tongue and wearing jeans, in two co-residing ethnic groups, the Mosuo and Han. Both groups are learning outgroup traits, including each other's languages through contact in economic activities, education and kin networks, but only the Mosuo are starting to lose their own language. Males are more likely to adopt outgroup values than females in both groups. Females of the two groups are no different in speaking Mandarin and wearing jeans, whereas males do differ, with Mosuo males being keener to adopt them than Han males. The reason might be that Mosuo men experience more reproductive competition over mates, as Mosuo men have larger reproductive skew than others. Moreover, Mosuo men but not others gain fitness benefits from the adoption of Mandarin (they start reproducing earlier than non-speakers). This article is part of the theme issue 'Social norm change: drivers and consequences'.

Social norm change: drivers and consequences.

Social norms research is booming. In recent years, several experts have recommended using social norms (unwritten rules that prescribe what people ought or ought not to do) to confront the societal, environmental and health challenges our societies face. If we are to do so, a better understanding is required of how social norms themselves emerge, evolve and respond to these challenges. Social norms have long been used as post hoc explanations of behaviour or are seen as stable social constructs. Yet norms evolve dynamically with the changing group processes (e.g. political polarization, kinship structures) and societal challenges (e.g. pandemics, climate change) for which they are presented as solutions. The Theme Issue 'Social norm change: drivers and consequences' contains 14 contributions that present state-of-the-art approaches to understand what generates social norm change and how this impacts our societies. Contributions give insight into (i) the identification of norms, norm change and their effect on behaviour; (ii) drivers and consequences of spontaneous norm change; and (iii) how norm change can be engineered to promote desired behavioural change. This article is part of the theme issue 'Social norm change: drivers and consequences'.

The future of evolutionary medicine: sparking innovation in biomedicine and public health.

Evolutionary medicine - i.e. the application of insights from evolution and ecology to biomedicine - has tremendous untapped potential to spark transformational innovation in biomedical research, clinical care and public health. Fundamentally, a systematic mapping across the full diversity of life is required to identify animal model systems for disease vulnerability, resistance, and counter-resistance that could lead to novel clinical treatments. Evolutionary dynamics should guide novel therapeutic approaches that target the development of treatment resistance in cancers (e.g., via adaptive or extinction therapy) and antimicrobial resistance (e.g., via innovations in chemistry, antimicrobial usage, and phage therapy). With respect to public health, the insight that many modern human pathologies (e.g., obesity) result from mismatches between the ecologies in which we evolved and our modern environments has important implications for disease prevention. Life-history evolution can also shed important light on patterns of disease burden, for example in reproductive health. Experience during the COVID-19 (SARS-CoV-2) pandemic has underlined the critical role of evolutionary dynamics (e.g., with respect to virulence and transmissibility) in predicting and managing this and future pandemics, and in using evolutionary principles to understand and address aspects of human behavior that impede biomedical innovation and public health (e.g., unhealthy behaviors and vaccine hesitancy). In conclusion, greater interdisciplinary collaboration is vital to systematically leverage the insight-generating power of evolutionary medicine to better understand, prevent, and treat existing and emerging threats to human, animal, and planetary health.

Adoption, Fostering, and Parental Absence in Vanuatu.

Alloparenting, wherein people provide care to children who are not their biological offspring, is a key aspect of human child-rearing. In the Pacific, many children are adopted or fostered by custodial alloparents even when both biological parents are still alive. From a behavioral ecology perspective, such behaviors are puzzling: why parent someone else's child at your expense? Furthermore, little is known about how these arrangements are made in Pacific Islander societies today, who provides care, and what kinds of outcomes fostered children experience. A better understanding of these proximate factors may help reveal the ultimate drivers behind custodial alloparenting. Here, we report findings from a survey carried out with the caregivers of 282 children in rural areas of Vanuatu, an island nation in Melanesia. Most fostered and adopted children lived with relatives such as aunts, uncles, and grandparents (87.5%) rather than unrelated caregivers, with a strong preference for maternal kin. The most common reasons for these arrangements were that the parents had separated (16.7%), were engaging in labor migration (27.1%), or a combination of both (27.1%). Results for investment in children's education and their educational outcomes were mixed, although children removed from crisis situations did more poorly than children removed for aspirational reasons. Our findings suggest that custodial alloparenting helps families adapt to socioeconomic transitions and changing marriage practices. Outcomes may depend on a range of factors, such as the reason children were transferred out of the natal home to begin with.

The cultural evolution of teaching.

Teaching is an important process of cultural transmission. Some have argued that human teaching is a cognitive instinct - a form of 'natural cognition' centred on mindreading, shaped by genetic evolution for the education of juveniles, and with a normative developmental trajectory driven by the unfolding of a genetically inherited predisposition to teach. Here, we argue instead that human teaching is a culturally evolved trait that exhibits characteristics of a cognitive gadget. Children learn to teach by participating in teaching interactions with socialising agents, which shape their own teaching practices. This process hijacks psychological mechanisms involved in prosociality and a range of domain-general cognitive abilities, such as reinforcement learning and executive function, but not a suite of cognitive adaptations specifically for teaching. Four lines of evidence converge on this hypothesis. The first, based on psychological experiments in industrialised societies, indicates that domain-general cognitive processes are important for teaching. The second and third lines, based on naturalistic and experimental research in small-scale societies, indicate marked cross-cultural variation in mature teaching practice and in the ontogeny of teaching among children. The fourth line indicates that teaching has been subject to cumulative cultural evolution, i.e. the gradual accumulation of functional changes across generations.

Development of teaching in ni-Vanuatu children.

Teaching is an important mechanism of social learning. In industrialized societies, 3-year-olds tend to teach through demonstrations and short commands, while 5-year-olds use more verbal communication and abstract explanations. However, it remains unclear whether this generalizes to other cultures. This study presents results from a peer teaching game with 55 Melanesian children (4.7-11.4 years, 24 female) conducted in Vanuatu in 2019. Up to age 8, most participants taught through a participatory approach, emphasizing learning-by-doing, demonstrations, and short commands (57.1% of children aged 4-6 and 57.9% of children aged 7-8). Contrary to Western findings, abstract verbal communication only became common in children aged 9-11 (63.6%), suggesting that the ontogeny of teaching is shaped by the socio-cultural environment.

Cooperation and partner choice among Agta hunter-gatherer children: An evolutionary developmental perspective.

Examining development is essential for a full understanding of behaviour, including how individuals acquire traits and how adaptive evolutionary forces shape these processes. The present study explores the development of cooperative behaviour among the Agta, a Filipino hunter-gatherer population. A simple resource allocation game assessing both levels of cooperation (how much children shared) and patterns of partner choice (who they shared with) was played with 179 children between the ages of 3 and 18. Children were given five resources (candies) and for each was asked whether to keep it for themselves or share with someone else, and if so, who this was. Between-camp variation in children's cooperative behaviour was substantial, and the only strong predictor of children's cooperation was the average level of cooperation among adults in camp; that is, children were more cooperative in camps where adults were more cooperative. Neither age, sex, relatedness or parental levels of cooperation were strongly associated with the amount children shared. Children preferentially shared with close kin (especially siblings), although older children increasingly shared with less-related individuals. Findings are discussed in terms of their implications for understanding cross-cultural patterns of children's cooperation, and broader links with human cooperative childcare and life history evolution.

Post-marital residence patterns and the timing of reproduction: evidence from a matrilineal society.

Humans exhibit a broad range of post-marital residence patterns and there is growing recognition that post-marital residence predicts women's reproductive success; however, the nature of the relationship is probably dependent on whether co-resident kin are cooperators or competitors. Here, we explore this relationship in a Tibetan population, where couples practice a mixture of post-marital residence patterns, co-residing in the same village with the wife's parents, the husband's parents or endogamously with both sets of parents. Using detailed demographic data from 17 villages we find that women who live with only their own parents have an earlier age at first birth (AFB) and age at last birth (ALB) than women who live with only their parents-in-law. Women who co-reside with both sets of parents have the earliest AFB and ALB. However, those with co-resident older siblings postponed reproduction, suggestive of competition-related delay. Shifts to earlier reproductive timing were also observed in relation to the imposition of family planning policies, in line with Fisherian expectations. Our study provides evidence of the costs and benefits to women's direct fitness of co-residing with different kin, against a backdrop of adaptive responses to cultural constraints on completed fertility.

Sex inequality driven by dispersal.

Inequality between the sexes is pervasive both outside and inside the home. One contributing factor could be the dispersal of one sex at marriage that sets up sex-specific differences in relatedness to the group. Here we exploit the ecological diversity and different social structures found in southwest China to investigate the role of sex-biased dispersal on inequality in the sexual division of labor. We use a wearable fitness tracker and validated readings by confirming that participants' daily "steps" were positively correlated with time spent in high-energy activities, such as agriculture and animal husbandry work, and negatively correlated with low-energy activities, such as leisure and relaxation. We applied multilevel comparative approaches to examine the relative workload pattern between the sexes under different dispersal states. Our results reveal two characteristics that lead to an unfavorable division of workload: being female and dispersing at marriage. This is consistent with the hypothesis that males have increased bargaining power when remaining in their natal home, leading to inequality in workload.

Different predictors of intimate partner and natal family violence against women.

Background: Violence against women is often studied in the context of violence from intimate partners. However, women receive violence from a wider range of individuals-such as their natal kin-including their siblings, parents, uncles and cousins. Applying insights from evolutionary theory, we examine whether cousin marriage, which has been hypothesized to both reduce the risk of partner violence but increase the risk of natal family violence, associates differently with each type of violence. Second, we test whether common risk factors for partner violence, such as wealth, associate similarly with natal violence. Methodology: We analyse over 16 000 Jordanian women from three cohorts of the Jordan Demographic Health Surveys. Predictor variables include type of cousin marriage (patrilateral or matrilateral), education, wealth, number of children, urban living and polygyny. Outcome variables include whether a woman's husband or her natal family has ever been physically violent towards her. Results: Being married to a patrilateral cousin but not a matrilateral cousin is associated with a reduced risk of reporting intimate partner violence (IPV). By contrast being married to a matrilateral cousin but not a patrilateral one is associated with a reduced risk of reporting natal family violence. As expected, wealth is negatively associated with reporting partner violence, but we find no association with reports of natal family violence. Finally, individuals with more children are more likely to report IPV. Conclusions and implications: Findings indicate the importance of distinguishing between types of cousin marriage and highlight substantial differences in risk factors for intimate partner compared to natal family violence. Lay Summary: Sociodemographic risk factors, such as wealth, may associate differently with intimate partner and natal family violence. Results suggest that whether cousin marriage is protective of violence may depend on the type of cousin and secondly, that violence can have fitness relevant outcomes.

Religious celibacy brings inclusive fitness benefits.

The influence of inclusive fitness interests on the evolution of human institutions remains unclear. Religious celibacy constitutes an especially puzzling institution, often deemed maladaptive. Here, we present sociodemographic data from an agropastoralist Buddhist population in western China, where parents sometimes sent a son to the monastery. We find that men with a monk brother father more children, and grandparents with a monk son have more grandchildren, suggesting that the practice is adaptive. We develop a model of celibacy to elucidate the inclusive fitness costs and benefits associated with this behaviour. We show that a minority of sons being celibate can be favoured if this increases their brothers' reproductive success, but only if the decision is under parental, rather than individual, control. These conditions apply to monks in our study site. Inclusive fitness considerations appear to play a key role in shaping parental preferences to adopt this cultural practice.

Same-sex competition and sexual conflict expressed through witchcraft accusations.

There is significant cross-cultural variation in the sex of individuals most likely to be accused of practising witchcraft. Allegations of witchcraft might be a mechanism for nullifying competitors so resources they would have used become available to others. In this case, who is targeted may result from patterns of competition and conflict (same-sex or male-female) within specific relationships, which are determined by broader socio-ecological factors. Here we examine patterns of sex-specific accusations in historic cases from sub-Saharan Africa (N = 423 accusations). Male 'witches' formed the greater part of our sample, and were mostly accused by male blood-relatives and nonrelatives, often in connection to disputes over wealth and status. Accusations of women were mainly from kin by marriage, and particularly from husbands and co-wives. The most common outcomes were that the accused was forced to move, or suffered reputational damage. Our results suggest that competition underlies accusations and relationship patterns may determine who is liable to be accused.

Communal breeding by women is associated with lower investment from husbands.

According to Hamilton's rule, matrilineal-biased investment restrains men in matrilineal societies from maximising their inclusive fitness (the 'matrilineal puzzle'). A recent hypothesis argues that when women breed communally and share household resources, a man should help his sisters' household, rather than his wife's household, as investment to the later but not the former would be diluted by other unrelated members (Wu et al., 2013). According to this hypothesis, a man is less likely to help on his wife's farm when there are more women reproducing in the wife's household, because on average he would be less related to his wife's household. We used a farm-work observational dataset, that we collected in the matrilineal Mosuo in southwest China, to test this hypothesis. As predicted, high levels of communal breeding by women in his wife's households do predict less effort spent by men on their wife's farm, and communal breeding in men's natal households do not affect whether men help on their natal farms. Thus, communal breeding by women dilutes the inclusive fitness benefits men receive from investment to their wife and children, and may drive the evolution of matrilineal-biased investment by men. These results can help solve the 'matrilineal puzzle'.

Erratum: Communal breeding by women is associated with lower investment from husbands - ERRATUM.

[This corrects the article DOI: 10.1017/ehs.2022.47.].

Why the Son-bias in Caregiving? Testing Sex-differences in the Associations Between Paternal Caregiving and Child Outcomes in England.

Studies show that fathers across Western populations tend to provide more care to sons than daughters. Following a human behavioral ecological framework, we hypothesize that son-biases in fathering may (at least in part) be due to differences in fitness returns to paternal direct investments by child's sex. In this study, we investigate sex-differences in the associations between paternal caregiving and children's outcomes in stable, two-parent families. Using data from the Avon Longitudinal Study of Parents and Children, we test whether paternal caregiving in early childhood is associated with different effects on children's school test scores and behavioral difficulties by children's sex. Overall, we find that paternal caregiving is associated with higher school test scores and lower behavioral difficulty scores, but the association between paternal caregiving and school test scores was stronger for boys. Our findings highlight possible sex-differences in returns to paternal caregiving for certain domains of child outcomes in England.