Evolutionary Human Sciences最新文献

Standard approaches to cultural evolution focus on the recipients or consumers. This does not take into account the fitness costs incurred in producing the behaviours or artefacts that become cultural, i.e. widespread in a social group. We argue that cultural evolution models should focus on these fitness costs and benefits of cultural production, particularly in the domain of 'symbolic' culture. In this approach, cultural products can be considered as a part of the extended phenotype of producers, which can affect the fitness of recipients in a positive way (through cooperation) but also in a detrimental way (through manipulation and exploitation). Taking the producers' perspective may help explain the specific features of many kinds of cultural products.

A tripartite structure for the genetic origin of Japanese populations states that present-day populations are descended from three main ancestors: (1) the indigenous Jomon hunter-gatherers; (2) a Northeast Asian component that arrived during the agrarian Yayoi period; and (3) a major influx of East Asian ancestry in the imperial Kofun period. However, the genetic heterogeneity observed in different regions of the Japanese archipelago highlights the need to assess the applicability and suitability of this model. Here, we analyse historic genomes from the southern Ryukyu Islands, which have unique cultural and historical backgrounds compared with other parts of Japan. Our analysis supports the tripartite structure as the best fit in this region, with significantly higher estimated proportions of Jomon ancestry than mainland Japanese. Unlike the main islands, where each continental ancestor was directly brought by immigrants from the continent, those who already possessed the tripartite ancestor migrated to the southern Ryukyu Islands and admixed with the prehistoric people around the eleventh century AD, coinciding with the emergence of the Gusuku period. These results reaffirm the tripartite model in the southernmost extremes of the Japanese archipelago and show variability in how the structure emerged in diverse geographic regions.

Causal inference from observational data is notoriously difficult, and relies upon many unverifiable assumptions, including no confounding or selection bias. Here, we demonstrate how to apply a range of sensitivity analyses to examine whether a causal interpretation from observational data may be justified. These methods include: testing different confounding structures (as the assumed confounding model may be incorrect), exploring potential residual confounding and assessing the impact of selection bias due to missing data. We aim to answer the causal question 'Does religiosity promote cooperative behaviour?' as a motivating example of how these methods can be applied. We use data from the parental generation of a large-scale (n = approximately 14,000) prospective UK birth cohort (the Avon Longitudinal Study of Parents and Children), which has detailed information on religiosity and potential confounding variables, while cooperation was measured via self-reported history of blood donation. In this study, there was no association between religious belief or affiliation and blood donation. Religious attendance was positively associated with blood donation, but could plausibly be explained by unmeasured confounding. In this population, evidence that religiosity causes blood donation is suggestive, but rather weak. These analyses illustrate how sensitivity analyses can aid causal inference from observational research.