Evolutionary Human Sciences最新文献

Ecological and genetic factors have influenced the composition of the human microbiome during our evolutionary history. We analysed the oral microbiota of the Agta, a hunter-gatherer population where some members have adopted an agricultural diet. We show that age is the strongest factor modulating the microbiome, probably through immunosenescence since we identified an increase in the number of species classified as pathogens with age. We also characterised biological and cultural processes generating sexual dimorphism in the oral microbiome. A small subset of oral bacteria is influenced by the host genome, linking host collagen genes to bacterial biofilm formation. Our data also suggest that shifting from a fish/meat diet to a rice-rich diet transforms their microbiome, mirroring the Neolithic transition. All of these factors have implications in the epidemiology of oral diseases. Thus, the human oral microbiome is multifactorial and shaped by various ecological and social factors that modify the oral environment.

Doctrinal religions that involve recognised gods, more formal theologies, moral codes, dedicated religious spaces and professional priesthoods emerged in two phases during the Neolithic. Almost all of these appeared in a narrow latitudinal band (the northern Subtropical Zone). I suggest that these developments were the result of a need to facilitate community bonding in response to scalar stresses that developed as community sizes increased dramatically beyond those typical of hunter-gatherer societies. Conditions for population growth (as indexed by rainfall patterns and the difference between pathogen load and the length of the growing season) were uniquely optimised in this zone, creating an environment of ecological release in which populations could grow unusually rapidly. The relationship between latitude, religion and language in contemporary societies suggests that the peculiar characteristics of the northern (but not the southern) Subtropical Zone were especially favourable for the evolution of large scale religions as a way of enforcing community cohesion.

Status hierarchies are ubiquitous across cultures and have been over deep time. Position in hierarchies shows important links with fitness outcomes. Consequently, humans should possess psychological adaptations for navigating the adaptive challenges posed by living in hierarchically organised groups. One hypothesised adaptation functions to assess, track, and store the status impacts of different acts, characteristics and events in order to guide hierarchy navigation. Although this status-impact assessment system is expected to be universal, there are several ways in which differences in assessment accuracy could arise. This variation may link to broader individual difference constructs. In a preregistered study with samples from India (N = 815) and the USA (N = 822), we sought to examine how individual differences in the accuracy of status-impact assessments covary with status motivations and personality. In both countries, greater overall status-impact assessment accuracy was associated with higher status motivations, as well as higher standing on two broad personality constructs: Honesty-Humility and Conscientiousness. These findings help map broad personality constructs onto variation in the functioning of specific cognitive mechanisms and contribute to an evolutionary understanding of individual differences.

Psychological and cultural evolutionary accounts of human sociality propose that beliefs in punitive and monitoring gods that care about moral norms facilitate cooperation. While there is some evidence to suggest that belief in supernatural punishment and monitoring generally induce cooperative behaviour, the effect of a deity's explicitly postulated moral concerns on cooperation remains unclear. Here, we report a pre-registered set of analyses to assess whether perceiving a locally relevant deity as moralistic predicts cooperative play in two permutations of two economic games using data from up to 15 diverse field sites. Across games, results suggest that gods' moral concerns do not play a direct, cross-culturally reliable role in motivating cooperative behaviour. The study contributes substantially to the current literature by testing a central hypothesis in the evolutionary and cognitive science of religion with a large and culturally diverse dataset using behavioural and ethnographically rich methods.

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.

Capuchin monkeys have rich social relationships and from very young ages they participate in complex interactions with members of their group. Lipsmacking behaviour, which involves at least two individuals in socially mediated interactions, may tell about processes that maintain, accentuate or attenuate emotional exchanges in monkeys. Lipsmacking is a facial expression associated with the establishment and maintenance of affiliative interactions, following under the 'emotional regulation' umbrella, which accounts for the ability to manage behavioural responses. We investigated behaviours related to the emitter and to the receiver (infant) of lipsmacking to answer the question of how lipsmacking occurs. In capuchin monkeys, lipsmacking has been previously understood solely as a face-to-face interaction. Our data show that emitters are engaged with infants, looking longer towards their face and seeking eye contact during the display. However, receivers spend most of the time looking away from the emitter and stay in no contact for nearly half of the time. From naturalistic observations of wild infant capuchin monkeys from Brazil we found that lipsmacking is not restricted to mutual gaze, meaning there are other mechanisms in place than previously known. Our results open paths to new insights about the evolution of socio-emotional displays in primates.

Sexual conflict is a thriving area of animal behaviour research. Yet parallel research in the evolutionary human sciences remains underdeveloped and has become mired by controversy. In this special collection, we aim to invigorate the study of fitness-relevant conflicts between women and men, advocating for three synergistic research priorities. First, we argue that a commitment to diversity is required to innovate the field, achieve ethical research practice, and foster fruitful dialogue with neighbouring social sciences. Accordingly, we have prioritised issues of diversity as editors, aiming to stimulate new connections and perspectives. Second, we call for greater recognition that human sex/gender roles and accompanying conflict behaviours are both subject to natural selection and culturally determined. This motivates our shift in terminology from sexual to gendered conflict when addressing human behaviour, countering stubborn tendencies to essentialise differences between women and men and directing attention to the role of cultural practices, normative sanctions and social learning in structuring conflict battlegrounds. Finally, we draw attention to contemporary policy concerns, including the wellbeing consequences of marriage practices and the gendered implications of market integration. Focus on these themes, combined with attendance to the dangers of ethnocentrism, promises to inform culturally sensitive interventions promoting gender equality worldwide.