Search

Copyright of Psychosozial is the property of Psychosozial-Verlag GmbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Biomechanics is the set of tools that explain organismal movement and mechanical behavior and links the organism to the physicality of the world. As such, biomechanics can relate behaviors and culture to the physicality of the organism. Scale is critical to biomechanical analyses, as the constitutive equations that matter differ depending on the scale of the question. Within anthropology, biomechanics has had a wide range of applications, from understanding how we and other primates evolved to understanding the effects of technologies, such as the atlatl, and the relationship between identity, society, culture, and medical interventions, such as prosthetics. Like any other model, there is great utility in biomechanical models, but models should be used primarily for hypothesis testing and not data generation except in the rare case where models can be robustly validated. The application of biomechanics within anthropology has been extensive, and holds great potential for the future. [ABSTRACT FROM AUTHOR]

Every human society as well as almost all human life is infused with ethics. There is common acknowledgement that morality and ethics are indispensable in addressing the serious global challenges humanity is faced with today. However, we seemed to have lost our grip on what morality is. How do we best understand human morality and ethics? This research argues that responsible ethics rests on a credible understanding of what it means to be human. The following exploration of the emergence of religion within the science and religion discourse formed part of a series of three seminars that have as their main objective to address a giant void regarding ethical and moral reflection within our society. This research was part of the discourse of the first seminar with the following main research question: What do we learn from the empirical study of morality (in the evolutionary sciences, the neurosciences, cultural anthropology, sociology, and moral psychology) about the sources, functions and characteristics of morality, and its relation to religion? This study offers an exploration of our capacity for religious awareness and belief against the background of niche construction theory. The capacity for imagination seems to have contributed to human evolutionary success and consequently our religious disposition. This transdisciplinary study combines perspectives of some of the most prominent interlocutors in the contemporary discourse on the emergence of religious awareness. By integrating the numerous perspectives evident in this study, this research explores how evolutionary thought can be constructively appropriated to interdisciplinary theology and ethics. Intradisciplinary and/or interdisciplinary implications: This article explores the origin of religious awareness and belief as part of a larger discourse on morality in history. The interdisciplinary conversation covers the fields of evolutionary anthropology and theology within the contemporary science-theology discourses.

Darwin thought that the moral sense was among the most challenging aspects of human life to account for through evolutionary explanations. This article seeks to probe the question about human uniqueness primarily from a theological perspective by focusing in depth on one distinctive moral sentiment, gratitude, particularly in the thought of Thomas Aquinas. It uses that example as a case study about how to consider the validity of arguments for human uniqueness within the broader compass of the cultural evolution of sociality and morality within the human sciences, including evolutionary anthropology. Further questions about the evolution of religion surface in this discussion since gratitude, from a theological perspective, necessarily includes gratitude to God as a fundamental aspect of religious faith and practice. [ABSTRACT FROM AUTHOR]

The intensifying pace of research based on cross-cultural studies in the social sciences necessitates a discussion of the unique challenges of multi-sited research. Given an increasing demand for social scientists to expand their data collection beyond WEIRD (Western, educated, industrialized, rich and democratic) populations, there is an urgent need for transdisciplinary conversations on the logistical, scientific and ethical considerations inherent to this type of scholarship. As a group of social scientists engaged in cross-cultural research in psychology and anthropology, we hope to guide prospective cross-cultural researchers through some of the complex scientific and ethical challenges involved in such work: (a) study site selection, (b) community involvement and (c) culturally appropriate research methods. We aim to shed light on some of the difficult ethical quandaries of this type of research. Our recommendation emphasizes a community-centred approach, in which the desires of the community regarding research approach and methodology, community involvement, results communication and distribution, and data sharing are held in the highest regard by the researchers. We argue that such considerations are central to scientific rigour and the foundation of the study of human behaviour.

Traditional and new disciplines converge in suggesting that the parietal lobe underwent a considerable expansion during human evolution. Through the study of endocasts and shape analysis, paleoneurology has shown an increased globularity of the braincase and bulging of the parietal region in modern humans, as compared to other human species, including Neandertals. Cortical complexity increased in both the superior and inferior parietal lobules. Emerging fields bridging archaeology and neuroscience supply further evidence of the involvement of the parietal cortex in human-specific behaviors related to visuospatial capacity, technological integration, self-awareness, numerosity, mathematical reasoning and language. Here, we complement these inferences on the parietal lobe evolution, with results from more classical neuroscience disciplines, such as behavioral neurophysiology, functional neuroimaging, and brain lesions; and apply these to define the neural substrates and the role of the parietal lobes in the emergence of functions at the core of material culture, such as tool-making, tool use and constructional abilities. [ABSTRACT FROM AUTHOR]

Figurative drawing is a skill that takes time to learn, and it evolves during different childhood phases that begin with scribbling and end with representational drawing. Between these phases, it is difficult to assess when and how children demonstrate intentions and representativeness in their drawings. The marks produced are increasingly goal-oriented and efficient as the child's skills progress from scribbles to figurative drawings. Pre-figurative activities provide an opportunity to focus on drawing processes. We applied fourteen metrics to two different datasets (N = 65 and N = 344) to better understand the intentional and representational processes behind drawing, and combined these metrics using principal component analysis (PCA) in different biologically significant dimensions. Three dimensions were identified: efficiency based on spatial metrics, diversity with color metrics, and temporal sequentiality. The metrics at play in each dimension are similar for both datasets, and PCA explains 77% of the variance in both datasets. Gender had no effect, but age influenced all three dimensions differently. These analyses for instance differentiate scribbles by children from those drawn by adults. The three dimensions highlighted by this study provide a better understanding of the emergence of intentions and representativeness in drawings. We discussed the perspectives of such findings in comparative psychology and evolutionary anthropology. [ABSTRACT FROM AUTHOR]

Intimate partner violence (IPV) refers to physical, sexual and psychological violence. Here an evolutionary approach is used to compare risk factors for male-to-female IPV perpetration, analysing physical and sexual IPV separately. Two hypotheses based on sexual conflict theory have been applied to IPV perpetration, but they remain largely untested using empirical data: (a) men perpetrate IPV in response to a perceived threat to their paternity certainty; and (b) IPV is caused by men pursuing a higher fertility optima than their partners, either within marriage (reproductive coercion) or outside marriage (paternal disinvestment). Demographic Health Survey data from couples in 12 sub-Saharan African countries (n = 25,577) were used to test these evolutionary hypotheses, using multilevel models and controlling for potential social and environmental confounds. The results show that evolutionary theory provides important insight into different risk factors by IPV type. Indicators of paternity concern are associated with an increased risk of both physical and sexual IPV, indicators of paternal disinvestment are associated with an increased risk of physical IPV only, while reproductive coercion is not associated with either IPV type. The risk factors identified here correspond with proximate-level explanations for IPV perpetration, but an evolutionary interpretation explains why these particular factors may motivate IPV in certain contexts.

With apologies, an incorrect author list was given in the article. An additional author, Chris von Rueden, (Jepson School of Leadership Studies, University of Richmond) also contributed to this work. Author Ryan Schacht's affiliation was out-of-date. His correct affiliation is: Department of Anthropology, East Carolina University.

Habitual reliance on tool use is a marked behavioural difference between wild robust (genus Sapajus) and gracile (genus Cebus) capuchin monkeys. Despite being well studied and having a rich repertoire of social and extractive foraging traditions, Cebus sp. rarely use tools and have never been observed using stone tools. By contrast, habitual tool use by Sapajus is widespread. We review theory and discuss factors which might explain these differences in patterns of tool use between Cebus and Sapajus. We then report the first case of habitual stone tool use in a gracile capuchin: a population of white-faced capuchins (Cebus capucinus imitator) in Coiba National Park, Panama who habitually rely on hammerstone and anvil tool use to access structurally protected food items in coastal areas including Terminalia catappa seeds, hermit crabs, marine snails, terrestrial crabs and other items. This behaviour has persisted on one island in Coiba National Park since at least 2004. From 1 year of camera trapping, we found that stone tool use is strongly male-biased. Of the 205 camera trap days where tool use was recorded, adult females were never observed to use stone tools, although they were frequently recorded at the sites and engaged in scrounging behaviour. Stone tool use occurs year-round in this population; over half of all identifiable individuals were observed participating. At the most active tool use site, 83.2% of days where capuchins were sighted corresponded with tool use. Capuchins inhabiting the Coiba archipelago are highly terrestrial, under decreased predation pressure and potentially experience resource limitation compared to mainland populations-three conditions considered important for the evolution of stone tool use. White-faced capuchin tool use in Coiba National Park thus offers unique opportunities to explore the ecological drivers and evolutionary underpinnings of stone tool use in a comparative within- and between-species context.

Monogamy appears to have become the predominant human mating system with the emergence of highly unequal agricultural populations that replaced relatively egalitarian horticultural populations, challenging the conventional idea-based on the polygyny threshold model-that polygyny should be positively associated with wealth inequality. To address this polygyny paradox, we generalize the standard polygyny threshold model to a mutual mate choice model predicting the fraction of women married polygynously. We then demonstrate two conditions that are jointly sufficient to make monogamy the predominant marriage form, even in highly unequal societies. We assess if these conditions are satisfied using individual-level data from 29 human populations. Our analysis shows that with the shift to stratified agricultural economies: (i) the population frequency of relatively poor individuals increased, increasing wealth inequality, but decreasing the frequency of individuals with sufficient wealth to secure polygynous marriage, and (ii) diminishing marginal fitness returns to additional wives prevent extremely wealthy men from obtaining as many wives as their relative wealth would otherwise predict. These conditions jointly lead to a high population-level frequency of monogamy.

Hunter–gatherers past and present live in complex societies, and the structure of these can be assessed using social networks. We outline how the integration of new evidence from cultural evolution experiments, computer simulations, ethnography, and archaeology open new research horizons to understand the role of social networks in cultural evolution. [ABSTRACT FROM AUTHOR]

The purpose of this article is to define the limits of technocentrism through the analysis of the limiting opportunities of technique and technology from certain value positions. Theoretical basis. The philosophical anthropology of Helmut Plessner (the axiological direction in anthropology and neo-institutionalism) was the research methodology. Originality. The institutional use of technology gives it the character of a social phenomenon and turns it into technology. The ability of individuals, which is aimed at achieving a certain goal with the help of certain sustainable techniques, is not yet technology in itself but is only a certain author’s technique. Such subjectively acquired technique can be turned into socially used technology, otherwise, it will be lost. Technology is a technique that has gained recognition and has been mastered by those who did not invent it but used the algorithm proposed by the inventor, a detailed and functionally sound explanation, a method of constructing this technique. But the main thing is that technology is a technique that has received an acceptable justification for society. Conclusions. Technology is not only a means of achieving the goal, it is a way for a human being to transform the world. As such, technology is a component of human himself/herself and changes human – more precisely, a human being changed himself/herself with the help of technologies that he/she creates. However, this creates certain limits of such transformations: technology cannot replace humans in their ability to self-reproduce. Technology is always an element of social communication: the success of communication is interdependent on the success of the technology. Social modernization includes new technologies, but a more important component of social modernization is the new values for which these new technologies are created. Human evolution generates the technocratism at a certain stage. But to the extent that technocracy begins to contradict the values of humans and society, it loses its source of development – human creativity.

The Tsimane Health and Life History Project, an integrated bio-behavioral study of the human life course, is designed to test competing hypotheses of human life-history evolution. One aim is to understand the bidirectional connections between life history and social behavior in a high-fertility, kin-based context lacking amenities of modern urban life (e.g. sanitation, banks, electricity). Another aim is to understand how a high pathogen burden influences health and well-being during development and adulthood. A third aim addresses how modernization shapes human life histories and sociality. Here we outline the project's goals, history, and main findings since its inception in 2002. We reflect on the implications of current findings and highlight the need for more coordinated ethnographic and biomedical study of contemporary nonindustrial populations to address broad questions that can situate evolutionary anthropology in a key position within the social and life sciences.

Higher education in evolutionary anthropology involves providing students with in‐depth knowledge of biological and cultural heritage sites and collections that are frequently inaccessible. Indeed, most sites, fossils, and archaeological remains can be visited or manipulated only rarely and solely by specialists with extensive experience. Owing to the development of 3D and medical imaging techniques, this fragile heritage is now more widely accessible, and in a dynamic way. However, exclusive adoption of virtual teaching and learning has a negative impact on student engagement and, naturally, on exchanges with instructors, and thus cannot be used without some reservations. In the ITAP (Immersion dans les Terrains de l'Anthropologie biologique et de la Préhistoire) project of the higher education STEP (Soutien à la Transformation et à l'Expérimentation Pédagogiques) transformation program at the University of Bordeaux, we combine student‐active teaching with Master's students fully immersed in ongoing fieldwork, laboratory study, and dissemination of research results in order to develop more individually shaped learning curricula and to foster both professional and new interdisciplinary skills. Here, we present examples of experiments conducted in the ITAP project using both authentic and virtual collections of archaeological, experimental, and reference materials that help to break down the barriers between research activities and higher education, as well as providing a more general appraisal of the appropriate use of virtual tools in higher education by combining them with real‐life situations. [ABSTRACT FROM AUTHOR]

Abstract Higher education in evolutionary anthropology involves providing students with in‐depth knowledge of biological and cultural heritage sites and collections that are frequently inaccessible. Indeed, most sites, fossils, and archaeological remains can be visited or manipulated only rarely and solely by specialists with extensive experience. Owing to the development of 3D and medical imaging techniques, this fragile heritage is now more widely accessible, and in a dynamic way. However, exclusive adoption of virtual teaching and learning has a negative impact on student engagement and, naturally, on exchanges with instructors, and thus cannot be used without some reservations. In the ITAP (Immersion dans les Terrains de l’Anthropologie biologique et de la Préhistoire) project of the higher education STEP (Soutien à la Transformation et à l’Expérimentation Pédagogiques) transformation program at the University of Bordeaux, we combine student‐active teaching with Master's students fully immersed in ongoing fieldwork, laboratory study, and dissemination of research results in order to develop more individually shaped learning curricula and to foster both professional and new interdisciplinary skills. Here, we present examples of experiments conducted in the ITAP project using both authentic and virtual collections of archaeological, experimental, and reference materials that help to break down the barriers between research activities and higher education, as well as providing a more general appraisal of the appropriate use of virtual tools in higher education by combining them with real‐life situations.

Polygyny is cross-culturally common and a topic of considerable academic and policy interest, often deemed a harmful cultural practice serving the interests of men contrary to those of women and children. Supporting this view, large-scale studies of national African demographic surveys consistently demonstrate that poor child health outcomes are concentrated in polygynous households. Negative population-level associations between polygyny and well-being have also been reported, consistent with the hypothesis that modern transitions to socially imposed monogamy are driven by cultural group selection. We challenge the consensus view that polygyny is harmful, drawing on multilevel data from 56 ethnically diverse Tanzanian villages. We first demonstrate the vulnerability of aggregated data to confounding between ecological and individual determinants of health; while across villages polygyny is associated with poor child health and low food security, such relationships are absent or reversed within villages, particularly when children and fathers are coresident. We then provide data indicating that the costs of sharing a husband are offset by greater wealth (land and livestock) of polygynous households. These results are consistent with models of polygyny based on female choice. Finally, we show that village-level negative associations between polygyny prevalence, food security, and child health are fully accounted for by underlying differences in ecological vulnerability (rainfall) and socioeconomic marginalization (access to education). We highlight the need for improved, culturally sensitive measurement tools and appropriate scales of analysis in studies of polygyny and other purportedly harmful practices and discuss the relevance of our results to theoretical accounts of marriage and contemporary population policy.

Polygyny is cross-culturally common and a topic of considerable academic and policy interest, often deemed a harmful cultural practice serving the interests of men contrary to those of women and children. Supporting this view, large-scale studies of national African demographic surveys consistently demonstrate that poor child health outcomes are concentrated in polygynous households. Negative population-level associations between polygyny and well-being have also been reported, consistent with the hypothesis that modern transitions to socially imposed monogamy are driven by cultural group selection. We challenge the consensus view that polygyny is harmful, drawing on multilevel data from 56 ethnically diverse Tanzanian villages. We first demonstrate the vulnerability of aggregated data to confounding between ecological and individual determinants of health; while across villages polygyny is associated with poor child health and low food security, such relationships are absent or reversed within villages, particularly when children and fathers are coresident. We then provide data indicating that the costs of sharing a husband are offset by greater wealth (land and livestock) of polygynous households. These results are consistent with models of polygyny based on female choice. Finally, we show that village-level negative associations between polygyny prevalence, food security, and child health are fully accounted for by underlying differences in ecological vulnerability (rainfall) and socioeconomic marginalization (access to education). We highlight the need for improved, culturally sensitive measurement tools and appropriate scales of analysis in studies of polygyny and other purportedly harmful practices and discuss the relevance of our results to theoretical accounts of marriage and contemporary population policy.

Although females in human and the great ape populations reach the end of fertility at similar ages (approximately 45 years), female humans often live well beyond their post-fertile years, while female primates typically die before or shortly after the end of fertility. The grandmother hypothesis proposes that the care-giving role provided by post-fertile females contributed to the evolution of longevity in human populations. When post-fertile females provide care for weaned infants, mothers are able to have their next baby sooner without compromising the chances of survival of their previous offspring. Thus, the post-menopausal longevity that is unique to human populations may be an evolutionary adaptation. In this work, we construct, simulate, and analyze an ordinary differential equations mathematical model to study the grandmother hypothesis. Our model describes the passage of the individuals of a population through five life stages in the cases with and without grandmothering. We demonstrate via numerical simulation of the mathematical model that grandmothering care is sufficient to significantly increase adult life expectancy. We also investigate the relationship between the number of weaned infants that a post-fertile female can care for at a given time and the steady-state age distributions of a population.

Only a small number of theologians attempt to explore the critical and constructive contributions theology can make to evolutionary accounts of morality. J. Wentzel van Huyssteen can be considered a pioneer in the science and theology discourse, with a special interest in the origin of morality as part of his pursuit of a more profound notion of human uniqueness in science and theology. In this article, the origin of moral awareness and morality will be explored by combining a variety of perspectives, including evolutionary anthropology, in an attempt to gain a more responsible notion of ethics and clarify its relationship to Christian theology. The interdisciplinary approach adopted in this study, in conversation with Van Huyssteen, reveals the necessity of distinguishing between moral awareness and morality, that is, moral norms, judgements and conventions. Evolutionary explanations of our innate sense of morality cannot explain any of our moral judgements or justify the truth claims regarding our moral judgements. Gaining insights from philosophy and developmental psychology, the origin of moral norms, judgements and conventions are explored on a more interactive level of cultural evolution and niche construction. Finally, this article briefly explores whether Van Huyssteen’s post-foundational rethinking of the imago Dei can offer insights into how this bottom-up approach to moral awareness and morality relates to Christian theology and ethics. Intradisciplinary and/or interdisciplinary implications: This article, in conversation with Wentzel van Huyssteen, explores the origin of moral awareness and morality and its relation to ethics. The interdisciplinary conversation covers the fields of evolutionary anthropology, developmental psychology, philosophy and theology within the contemporary science and theology discourses.

The coronavirus disease 2019 (COVID-19) pandemic is responsible for the large-scale devastation experienced all over the world. This ‘invisible stranger’ interrupting our daily lives is highlighting in a new and acute way the vulnerability of the human race. Life as we knew it is being changed forever. COVID-19 also exposed the injustices embedded in social structures all over the world. What will life with and after COVID-19 look like in South Africa? The pandemic reveals that South Africa is not the fair and just society we hoped for since the transition to a democratic country in 1994. In light of this, we should be preparing ourselves for the new ‘abnormal’ as what seemed normal was problematic and therefore, truly abnormal. Seeking guidance from evolutionary anthropology, this article will explore whether the evolutionary story of Homo sapiens might offer us insights on how to successfully navigate the multiple challenges COVID-19 unmasks and also brings forth. A discussion on the evolutionary history of homo sapiens within the context of niche construction theory reveals that our unique capacity for imagination and creative collaboration made us successful as a species. It is these capacities for imagination and cooperation that might facilitate us in successfully imagining and thereafter living the new ‘abnormal’. In this article, the question of imaging the new ‘abnormal’ will be explored. Contribution: By creatively integrating the perspectives evident in this research, this article explores whether the Prophets of Israel might offer a feasible paradigm to determine coordinates for the imagined new ‘abnormal’ to be a more fair and just society.

The 'grandmother hypothesis' is connected with a distant evolutionary event of the emergence of menopause in human females and can be put to the test by (historical) demographic data for European society of the Early Modern Age and the Modern Age. Comparisons of case studies and micro-analytic probes into historical demography and cultural history of the 17th-19th c. allow us to draw certain conclusions: where the 'grandmother effect' (i.e. shorter inter-birth intervals in daughters or daughters-in-law alongside with a lower rate of infant and child mortality of grandchildren, in other words, fitter grandchildren) can be proven from a statistical point of view, in most cases, the effect is significantly weaker than the effect of other factors which influence infant and child mortality. Grandmothers participating in the care of their grandchildren may not have been a 'cultural pattern' (reflected as such by its actors), in any case, not to the degree to which a 'cultural pattern' was reflected in a regionally specific structure of households or the use of midwives' services. At least in the European populations of the 17th-19th c., we can find other institutions which seem to have had a stronger impact on infant and child mortality than grandmothers taking care of their grandchildren. In this period, the grandmother effect was geographically dispersed and, at least in some cases, linked to particular social groups or segments of society (in the Czech sample, for instance, the effect was linked to lower social classes). If the grandmother effect increasing the fitness of grandchildren is more pronounced with maternal grandmothers (which is yet to be generally proven), we must ask why cultural evolution 'chose' the adaptively less favourable option of patrilinear structure of family households. An example of such structure can be found in a consistent patrilocality of marriages and patrilineality of the family structure in classical antiquity, which, in the European environment, has survived until recently southeast of the so-called Hajnal Line. Research in demography and cultural history of the 17th-19th c. European society seems to strongly support the following claim, which from the perspective of evolutionary anthropology or evolutionary biology is merely a hypothetical supposition: The 'grandmother effect' may have been the cause of the menopause as an evolutionary adaptation. Nonetheless, while this phenomenon has been present in human population since ancient times (prehistory or antiquity), it was merely one of many mutually complementary, alternative, and more or less adaptive (i.e. fitness-increasing) forms of infant and child care. [ABSTRACT FROM AUTHOR]

Only a small number of theologians attempt to explore the critical and constructive contributions theology can make to evolutionary accounts of morality. J. Wentzel van Huyssteen can be considered a pioneer in the science and theology discourse, with a special interest in the origin of morality as part of his pursuit of a more profound notion of human uniqueness in science and theology. In this article, the origin of moral awareness and morality will be explored by combining a variety of perspectives, including evolutionary anthropology, in an attempt to gain a more responsible notion of ethics and clarify its relationship to Christian theology. The interdisciplinary approach adopted in this study, in conversation with Van Huyssteen, reveals the necessity of distinguishing between moral awareness and morality, that is, moral norms, judgements and conventions. Evolutionary explanations of our innate sense of morality cannot explain any of our moral judgements or justify the truth claims regarding our moral judgements. Gaining insights from philosophy and developmental psychology, the origin of moral norms, judgements and conventions are explored on a more interactive level of cultural evolution and niche construction. Finally, this article briefly explores whether Van Huyssteen's post-foundational rethinking of the imago Dei can offer insights into how this bottom-up approach to moral awareness and morality relates to Christian theology and ethics. Intradisciplinary and/or interdisciplinary implications: This article, in conversation with Wentzel van Huyssteen, explores the origin of moral awareness and morality and its relation to ethics. The interdisciplinary conversation covers the fields of evolutionary anthropology, developmental psychology, philosophy and theology within the contemporary science and theology discourses. [ABSTRACT FROM AUTHOR]

This essay polemicizes against contemporary anthropology's ubiquitous moralism and its demand for engagement. It does so by trying on the glasses of evolutionary theories of moral behavior. If we take Homo sapiens to be a moralistic ape and consider that anthropologists are members of the species they study, their moralizing appears only natural. In the past decade, however, the moral and political landscapes of North America and Europe have changed dramatically, which has provoked a renewed problematization of moral discourse. Like all polemics, this essay proposes an alternative to what it attacks: the possibility of an amoral anthropology, in which the anthropologist plays the role of devil's advocate. The project refurbishes the ivory tower as a high-containment laboratory for ideas, especially dangerous ideas that we might have good reason to sanction in public. [ABSTRACT FROM AUTHOR]

Abstract Key trends in California prehistory diverge from those characteris- tic of other world regions; sophisticated advances in the application of human behavioral ecology to archaeological interpretation help us to understand why. Significant interpretive advances have been stimulated by the on-going “provi- sioning” versus “costly signaling” debate. We argue that provisioning currently has the upper hand because the diet breadth model is older, better understood, and more easily assessed in light of archaeological data than is costly signaling. Archaeological research outside of California will need to confront issues of pro- visioning and prestige in their own empirical context and in light of behavioral ecology methods developed here.

This study analyses 749 drawings by five female Bornean orang-utans (Pongo pygmaeus) at Tama Zoological Park in Japan. We searched for differences between individuals but also tried to identify possible temporal changes among the drawings of one individual, Molly, who drew almost 1300 drawings from 2006 to 2011. An analysis of the drawings was carried out after collecting quantitative and qualitative variables. Our findings reveal evidence of differences in the drawing style of the five individuals as well as creative changes in Molly’s drawing style throughout her lifetime. Individuals differed in terms of the colours used, the space they filled, and the shapes (fan patterns, circles, or loops) they drew. Molly drew less and less as she grew older, and we found a significant difference between drawings produced in winter, when orang-utans were kept inside and had less activity, and those produced during other seasons. Our results suggest that the drawing behaviour of these five orang-utans is not random and that differences among individuals might reflect differences of styles, states of mind, and motivation to draw.

Knowledge of evolutionary influences on patterns of human mating, social interactions, and differential health is increasing, yet these insights have rarely been applied to historical analyses of human population dynamics. The genetic and evolutionary forces behind biases in interethnic mating and in the health of individuals of different ethnic groups in Latin America and the Caribbean since the European colonization of America are still largely ignored. We discuss how historical and contemporary sociocultural interactions and practices are strongly influenced by population-level evolutionary forces. Specifically, we discuss the historical implications of functional (de facto) polygyny, sex-biased admixture, and assortative mating in Latin America. We propose that these three evolutionary mechanisms influenced mating patterns, shaping the genetic and cultural landscape across Latin America and the Caribbean. Further, we discuss how genetic differences between the original populations that migrated at different times into Latin America contributed to their accommodation to and survival in the different local ecologies and interethnic interactions. Relevant medical and social implications follow from the genetic and cultural changes reviewed. [ABSTRACT FROM AUTHOR]

Humans belong to the few species in which females and males live for a relatively long time after the end of their reproductive period. In this paper, I present theoretical concepts explaining the relatively long post-reproductive life span of humans and the menopause: the grandmother hypothesis and the diet, intelligence and longevity model (also known as the embodied capital model). The grandmother hypothesis, offering an evolutionary explanation of the menopause, shows that throughout most of the human history, childrearing has been a cooperative endeavour. In all societies across the world, mothers, fathers, grandparents, and other family members cooperate in networks consisting of kins and non-kins in order to assist with child rearing. The paper also argues how ethnographic research can contribute to the testing of evolutionary theories of grandparenthood in contemporary societies. [ABSTRACT FROM AUTHOR]

Explanations of the socioeconomic changes accompanying the transition from foraging through mixed economies to societies that take up full-time agriculture will entail concepts of risk, discounting, economies of scale, and transaction costs. The spatial form and temporal scale of agricultural pro- duction fundamentally change the parameters of risk management. Delays between investment de- cisions and consumption of yields grow in duration and significance, elevating the salience of dis- counting. Localization and control over property and productivity generate opportunities for specialization and economies of scale, at the same time setting up the possibility of exchange among specialists and between locales with differential production advantages and consumption needs. Full evolutionary analysis of the origins of agriculture entails these ideas; their use in anthropology will require that we temper our history of economic substantivism with recognition that certain concepts forged to understand market economies are applicable much more broadly.

An understanding of what death and dying entail is termed a concept of death (CoD), and the human CoD is often viewed as one of the characteristics that distinguishes our species. In this research, I identified an analogous understanding of death and dying in our closest living relatives—genus Pan. Linguistic frameworks designed for studying the CoD in human children look for evidence of understanding of several facets of death. I adapted these frameworks for the non-verbal Pan species, systematically analysing written and video recordings of chimpanzee and bonobo behaviours surrounding death within these new behavioural frameworks. I identified compelling evidence for the comprehension of several aspects of death, and thus for the presence of a human-like CoD in chimpanzees and bonobos. This has implications for our own evolutionary story and raises questions about what makes humans 'human'. [ABSTRACT FROM AUTHOR]

Evolutionary social science applies theory and method developed in evolutionary biology, anthropology, psychology and economics to understand adaptive variation in human behavior, particularly social behavior. Hypotheses and models about resource use, mating and parenting strategies, and cooperation and competition are derived from evolutionary theory, and empirically tested to understand how humans adapt to their diverse natural and social environments.

Obesity and type II diabetes belong to the most serious public health challenges of the 21st century. Initially both diseases were typical of affluent societies. Currently both conditions however are increasingly found in low and middle income countries. In future obesity and diabetes are expected to reach epidemic proportions and affect developing countries to a greater extent than developed ones. A globalization of obesity and diabetes is observable. Recently prevalence rates increased, especially in Asia, the Near and Middle East, the Western Pacific region and even in Sub-Saharan Africa. Evolutionary Anthropology tries to understand the evolutionary mechanisms promoting rising obesity and diabetes type II rates. Homo sapiens evolved in an environment quite different from our recent one. Profound changes in physical activity patterns and nutritional habits during the last 10,000 years and increasingly during the last 200 years increased the risk of obesity and diabetes type II. Consequently our recent environment is called “obesogenic”. This mismatch has been recently observable among societies experiencing rapid cultural changes characterized by Westernization and modernization. This review focuses on obesity and type II diabetes from the viewpoint of evolutionary anthropology.

Contemporary neuroscientists, human anthropologists, biologists, and psychologists suggest that the human species is still evolving. The productivity of science, research, education and capital investment can be seen in the phenomenal growth of the human population. Yet the trajectories that have brought us to the present-day apex of material well-being and social health are not sustainable. How can we take the deep advances in distinct academic disciplines and bring them together in ways that inform and coordinate human ingenuity to meet and address the challenges of the 21st century? By taking contemporary research results from a broad range of disciplines and applying them to human dynamics through definable structures, humans are empowered to leverage their capacity to find solutions through joint intention.

Being one of most influential anthropologists of contemporary times, Michael Tomasello and his groundbreaking evolutionary approach to a natural history of human beings are still to be received by theological anthropology. This article aims at evaluating the prospects and limitations of Tomasello's natural history of human ontogeny from a philosophical and theological perspective. The major advantages of Tomasello's approach are a new conceptual perspective on the mind-brain problem and a possible detranscendentalization of the human mind which leads to an intersubjectively grounded anthropology. At the same time, evolutionary anthropology struggles with the binding force of moral obligations and the human ability to interpret one's existence and the world in a religious way. This article thus offers a first theological inventory of Tomasello's account of evolutionary anthropology which praises its prospects and detects its limitations. [ABSTRACT FROM AUTHOR]

Moral rationalism has long been an attractive position within moral philosophy. However, among empirical-minded philosophers, it is widely dismissed as scientifically untenable. In this essay, I argue that moral rationalism's lack of uptake in the empirical domain is due to the widespread supposition that moral rationalists must hold that moral judgments and actions are produced by rational capacities. But this construal is mistaken: moral rationalism's primary concern is not with the relationship between moral judgments and rational capacities per se, but rather with developing a conception objectivity normativity that avoids Platonism. In light of this, I develop an alternative approach to translating moral rationalism into the empirical domain that builds on the common rationalist view that normative requirements are explained by the relationship between agents and the social structures and practices in which they are embedded. I propose that this social conception of normativity can be translated into a scientific framework by interpreting it as a claim about the importance of constraint-based explanation when accounting for norm-governed behavior. In order to develop this point more concretely and show that it is empirically tractable, I turn to research on macaque social organization that highlights the ways in which (proto)normative standards are generated by empirically observable social structures. The insights garnered from the macaque case allow me to then locate moral rationalism's core claims about the relationship between morality and the standards of practical rationality within an empirically plausible framework. [ABSTRACT FROM AUTHOR]