Evolutionary Anthropology最新文献

Concerns about cuckoldry are a dominant theme in evolutionary studies of mating, frequently used to explain sex differences in reproductive strategies. However, studies in nonhuman species have shown that cuckoldry can be associated with important benefits. These insights have not been well integrated with the human literature, which continues to focus on anticuckoldry tactics and negative repercussions for men. I evaluate two key assumptions central to human models of cuckoldry: (1) men are being tricked into investing in nonbiological offspring and (2) investment in nonbiological offspring is wasted. The ethnographic data on fatherhood shows that the concepts of pater and genitor are complex and locally constructed ideas that often include explicit knowledge of extra-pair paternity, countering the idea that nonpaternity results from trickery. Furthermore, rather than being a “waste,” paternity loss can be associated with important gains for men, helping to explain why men invest in nonbiological offspring.

Although the evolutionary history of anthropoid primates (monkeys, apes, and humans) appears relatively well-documented, there is limited data available regarding their origins and early evolution. We review and discuss here the earliest records of anthropoid primates from Asia, Africa, and South America. New fossils provide strong support for the Asian origin of anthropoid primates. However, the earliest recorded anthropoids from Africa and South America are still subject to debate, and the early evolution and dispersal of platyrhines to South America remain unclear. Because of the rarity and incomplete nature of many stem anthropoid taxa, establishing the phylogenetic relationships among the earliest anthropoids remains challenging. Nonetheless, by examining evidence from anthropoids and other mammalian groups, we demonstrate that several dispersal events occurred between South Asia and Afro-Arabia during the middle Eocene to the early Oligocene. It is possible that a microplate situated in the middle of the Neotethys Ocean significantly reduced the distance of overseas dispersal.

An uncritical reliance on the phylogenetic species concept has led paleoanthropologists to become increasingly typological in their delimitation of new species in the hominin fossil record. As a practical matter, this approach identifies species as diagnosably distinct groups of fossils that share a unique suite of morphological characters but, ontologically, a species is a metapopulation lineage segment that extends from initial divergence to eventual extinction or subsequent speciation. Working from first principles of species concept theory, it is clear that a reliance on morphological diagnosabilty will systematically overestimate species diversity in the fossil record; because morphology can evolve within a lineage segment, it follows that early and late populations of the same species can be diagnosably distinct from each other. We suggest that a combination of morphology and chronology provides a more robust test of the single-species null hypothesis than morphology alone.

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.

Young children and adolescents in subsistence societies forage for a wide range of resources. They often target child-specific foods, they can be very successful foragers, and they share their produce widely within and outside of their nuclear family. At the same time, while foraging, they face risky situations and are exposed to diseases that can influence their immune development. However, children's foraging has largely been explained in light of their future (adult) behavior. Here, we reinterpret findings from human behavioral ecology, evolutionary medicine and cultural evolution to center foraging children's contributions to life history evolution, community resilience and immune development. We highlight the need to foreground immediate alongside delayed benefits and costs of foraging, including inclusive fitness benefits, when discussing children's food production from an evolutionary perspective. We conclude by recommending that researchers carefully consider children's social and ecological context, develop cross-cultural perspectives, and incorporate children's foraging into Indigenous sovereignty discourse.

Interactions between humans, animals, and the environment facilitate zoonotic spillover—the transmission of pathogens from animals to humans. Narratives that cast modern humans as exogenous and disruptive forces that encroach upon “natural” disease systems limit our understanding of human drivers of disease. This review leverages theory from evolutionary anthropology that situates humans as functional components of disease ecologies, to argue that human adaptive strategies to resource acquisition shape predictable patterns of high-risk human–animal interactions, (2) humans construct ecological processes that facilitate spillover, and (3) contemporary patterns of epidemiological risk are emergent properties of interactions between human foraging ecology and niche construction. In turn, disease ecology serves as an important vehicle to link what some cast as opposing bodies of theory in human ecology. Disease control measures should consider human drivers of disease as rational, adaptive, and dynamic and capitalize on our capacity to influence ecological processes to mitigate risk.

In most primate species, males transfer out of their natal groups, resulting in groups of unrelated males. However, in a few species, including humans, males remain in their groups and form life-long associations with each other. This pattern of male philopatry is linked with cooperative male behaviors, including border patrols and predator defense. Because females in male-philopatric species form weaker kin networks with each other than in female-philopatric species, they are expected to evolve counter-strategies to male sexual coercion that are relatively independent of support from other females. Studies of male-philopatric nonhuman primates can provide insight into the evolutionary basis of prosocial behaviors, cooperation, and group action in humans and offer comparative models for understanding the sociality of other hominin species. This review will discuss patterns of dispersal and philopatry across primates, explore the resulting male and female behaviors, and argue that male-philopatric nonhuman primate species offer insight into the social and sexual dynamics of hominins throughout evolution.

The traditional regional focus of evolutionary anthropology—typically defined as places where hominin fossils, nonhuman primates, and non-western populations reside—forms the basis of much evolutionary anthropological research. Using the highly biodiverse temperate region of Appalachia as an example, we suggest that evolutionary anthropologists have much to gain by stepping outside of this traditional geographic area. Being purposely provocative, we argue that evolutionary anthropologists might also benefit from conducting research in Appalachia and other temperate ecosystems. We briefly discuss multiple areas of study—including studies of seed dispersal, functional redundancy, convergent evolution, human behavioral ecology, and conservation—and how they can be considered within the purview of integrative and evolutionary anthropology. We also highlight broader impacts to higher education that evolutionary anthropologists can help promote by working in local ecosystems.