Gender disparities in material and educational resources differ by kinship system

Contemporary inequality exists at an unprecedented scale. Social scientists have emphasized the role played by material wealth in driving its escalation. Evolutionary anthropologists understand the drive to accumulate material wealth as one that is coupled ultimately to increasing reproductive success. Owing to biological caps on reproduction for women, the efficiency of this conversion can differ by gender, with implications for understanding the evolution of gender disparities in resource accumulation. Efficiency also differs according to the type of resources used to support reproductive success. In this paper, we review evolutionary explanations of gender disparities in resources and investigate empirical evidence to support or refute those explanations among matrilineal and patrilineal subpopulations of ethnic Chinese Mosuo, who share an ethnolinguistic identity, but differ strikingly in terms of institutions and norms surrounding kinship and gender. We find that gender differentially predicts income and educational attainment. Men were more likely to report income than women; amounts earned were higher for men overall, but the difference between men and women was minimal under matriliny. Men reported higher levels of educational attainment than women, unexpectedly more so in matrilineal contexts. The results reveal nuances in how biology and cultural institutions affect gender disparities in wealth. This article is part of the theme issue 'Evolutionary ecology of inequality'.

Does gender structure social networks across domains of cooperation? An exploration of gendered networks among matrilineal and patrilineal Mosuo

Cooperative networks are essential features of human society. Evolutionary theory hypothesizes that networks are used differently by men and women, yet the bulk of evidence supporting this hypothesis is based on studies conducted in a limited range of contexts and on few domains of cooperation. In this paper, we compare individual-level cooperative networks from two communities in Southwest China that differ systematically in kinship norms and institutions-one matrilineal and one patrilineal-while sharing an ethnic identity. Specifically, we investigate whether network structures differ based on prevailing kinship norms and type of gendered cooperative activity, one woman-centred (preparation of community meals) and one man-centred (farm equipment lending). Our descriptive results show a mixture of 'feminine' and 'masculine' features in all four networks. The matrilineal meals network stands out in terms of high degree skew. Exponential random graph models reveal a stronger role for geographical proximity in patriliny and a limited role of affinal relatedness across all networks. Our results point to the need to consider domains of cooperative activity alongside gender and cultural context to fully understand variation in how women and men leverage social relationships toward different ends. This article is part of the theme issue 'Cooperation among women: evolutionary and cross-cultural perspectives'.

The disequilibrium of double descent: changing inheritance norms among Himba pastoralists

Matrilineal systems in sub-Saharan Africa tend to co-occur with horticulture and are rare among pastoralists, with the causal arrow pointing from the introduction of cattle to the loss of matriliny. However, most work on this topic stems from either phylogenetic analyses or historical data. To better understand the shift from matrilineal to patrilineal inheritance that occurred among Bantu populations after the adoption of pastoralism, data from societies that are currently in transition are needed. Himba pastoralists, who practice 'double descent', may represent one such society. Using multi-generational ethnography and structured survey data, we describe current norms and preferences about inheritance, as well as associated norms related to female autonomy. We find that preferences for patrilineal inheritance are strong, despite the current practice of matrilineal cattle inheritance. We also find that a preference for patriliny predicts greater acceptance of norm violating behaviour favouring sons over nephews. Finally, we show that there are important generational differences in how men view women's autonomy, which are probably attributable to both changing norms about inheritance and exposure to majority-culture views on women's roles. Our data shed light on how systemic change like the shifts in descent reckoning that occurred during the Bantu expansion can occur. This article is part of the theme issue 'The evolution of female-biased kinship in humans and other mammals'.

Evolutionary significance of maternal kinship in a long-lived mammal

Preferential treatment of kin is widespread across social species and is considered a central prerequisite to the evolution of cooperation through kin selection. Though it is well known that, among most social mammals, females will remain within their natal group and often bias social behaviour towards female maternal kin, less is known about the fitness consequences of these relationships. We test the fitness benefits of living with maternal sisters, measured by age-specific female reproduction, using an unusually large database of a semi-captive Asian elephant ( Elephas maximus) population. This study system is particularly valuable to an exploration of reproductive trends in a long-lived mammal, because it includes life-history data that span multiple generations, enabling a study of the effects of kinship across a female's lifespan. We find that living near a sister significantly increased the likelihood of annual reproduction among young female elephants, and this effect was strongest when living near a sister 0-5 years younger. Our results show that fitness benefits gained from relationships with kin are age-specific, establish the basis necessary for the formation and maintenance of close social relationships with female kin, and highlight the adaptive importance of matriliny in a long-lived mammal. This article is part of the theme issue 'The evolution of female-biased kinship in humans and other mammals'.

The expendable male hypothesis

Matriliny is a system of kinship in which descent and inheritance are conferred along the female line. The theoretically influential concept of the matrilineal puzzle posits that matriliny poses special problems for understanding men's roles in matrilineal societies. Ethnographic work describes the puzzle as the tension experienced by men between the desire to exert control over their natal kin (i.e. the lineage to which they belong) and over their affinal kin (i.e. their spouses and their biological children). Evolutionary work frames the paradox as one resulting from a man investing in his nieces and nephews at the expense of his own biological offspring. In both cases, the rationale for the puzzle rests on two fundamental assumptions: (i) that men are in positions of authority over women and over resources; and (ii) that men are interested in the outcomes of parenting. In this paper, we posit a novel hypothesis that suggests that certain ecological conditions render men expendable within local kinship configurations, nullifying the above assumptions. This arises when (i) women, without significant assistance from men, are capable of meeting the subsistence needs of their families; and (ii) men have little to gain from parental investment in children. We conclude that the expendable male hypothesis may explain the evolution of matriliny in numerous cases, and by noting that female-centred approaches that call into doubt assumptions inherent to male-centred models of kinship are justified in evolutionary perspective. This article is part of the theme issue 'The evolution of female-biased kinship in humans and other mammals'.

When does matriliny fail? The frequencies and causes of transitions to and from matriliny estimated from a de novo coding of a cross-cultural sample

The question of when and why societies have transitioned away from matriliny to other types of kinship systems-and when and why they transition towards matriliny-has a long history in anthropology, one that is heavily engaged with both evolutionary theory and cross-cultural research methods. This article presents tabulations from a new coding of ethnographic documents from the Standard Cross-Cultural Sample (SCCS), tallying claims of transitions in kinship systems both away from and to matriliny using various levels of stringency. We then use our counts as the outcome variables in a set of Bayesian analyses that simultaneously estimate the probability of a transition occurring given societal covariates alongside the conditional probability of detecting a transition given the volume of ethnographic data available to code. Our goal is to estimate the cross-cultural and comparative frequency of transitions away from and to matriliny, as well as to explore potential causes underlying these patterns. We find that transitions away from matriliny have been significantly more common than 'reverse transitions' to matriliny. Our evidence suggests that both rates may be, in part, an artefact of the colonial and globalizing period during which the data comprising much of the current ethnographic record were recorded. Analyses of the correlates of transitions away from matriliny are consistent with several of the key causal arguments made by anthropologists over the past century, especially with respect to subsistence transition (to pastoralism, intensive agriculture and market economies), social complexity and colonialism, highlighting the importance of ecological factors in such transitions. This article is part of the theme issue 'The evolution of female-biased kinship in humans and other mammals'.

Emergent matriliny in a matrifocal, patrilineal population: a male coalitionary perspective

Daughter-biased parental investment and limited paternal care promote matrifocality and matrilineal descent, both of which are forms of matricentric social organization. However, matrifocality can occur under patrilineal descent. We hypothesize that matrilineal descent could emergently organize social relationships if a society were normatively patrilineal but matrifocal. Furthermore, in matrifocal environments, male and female social lives are envisioned as sex-specific adaptive strategies. Males purportedly form large, flexible social support networks that conflict with conjugal partnership investment owing to a tradeoff in the allocation of effort associated with either investing in male social support or provisioning the conjugal household. However, no quantitative analyses exist about the effect of conjugal partnership formation on male social relations in matrifocal communities. Here we examine whether matrilineal kinship organizes male same-sex social relationships and the effect of conjugal partnerships on male social support in a normatively patrilineal, but matrifocal village. We find that matrilineal kinship influences male social support networks, but not labour cooperation. Consistent with a tradeoff associated with investing in male social support or a conjugal union, we find that labouring with a conjugal partner, but not conjugal partnership itself, reduces male labour and social support outcomes. Our results suggest new insights into men's roles in matricentric social organization: (1) matriliny can emerge in patrilineal systems when household economics shift toward matrifocality in which matrilineal descent is used to organize male social support, and (2) the degree to which this shift occurs depends on the proportion of men who invest in same-sex social networks as opposed to a conjugal partner and offspring. This article is part of the theme issue 'The evolution of female-biased kinship in humans and other mammals'.

One piece of the matrilineal puzzle: the socioecology of maternal uncle investment

Maternal uncle relationships in which men invest resources (usually in the form of inheritance of material wealth) into their sisters' children are characteristic of matrilineal systems and hypothesized to arise under certain socioecological circumstances, but little research has systematically investigated conditions that are associated with this type of investment. We quantify relationships between household-level socioeconomic variables and different types of maternal uncle investment (direct care and indirect resource investment) within a bilateral, semi-nomadic population. Shodagor people of Bangladesh allow us to consider matrilineal behaviours in an evolutionary framework owing to their flexible social structure in which 39% of families receive some investment from a maternal uncle. Variables associated with direct maternal uncle care reflect the significance of maintaining consistent residence throughout the year and an increased need for childcare in families residing on boats versus those living on the land. Informative predictors of indirect investment indicate that a mother's birth history corresponds with more tangible contributions such as food and clothing. These results identify household-level variables specific to direct versus indirect maternal uncle investment, whereas having more older brothers or being firstborn increased the odds of a mother receiving any investment from brothers at all. Exploring these social and ecological associations in a bilateral, relatively flexible population unveils household circumstances that may lead to the development of female-biased kinship. This article is part of the theme issue 'The evolution of female-biased kinship in humans and other mammals'.

The evolution of female-biased kinship in humans and other mammals

Female-biased kinship (FBK) arises in numerous species and in diverse human cultures, suggesting deep evolutionary roots to female-oriented social structures. The significance of FBK has been debated for centuries in human studies, where it has often been described as difficult to explain. At the same time, studies of FBK in non-human animals point to its apparent benefits for longevity, social complexity and reproduction. Are female-biased social systems evolutionarily stable and under what circumstances? What are the causes and consequences of FBK? The purpose of this theme issue is to consolidate efforts towards understanding the evolutionary significance and stability of FBK in humans and other mammals. The issue includes broad theoretical and empirical reviews as well as specific case studies addressing the social and ecological correlates of FBK across taxa, time and space. It leverages a comparative approach to test existing hypotheses and presents novel arguments that aim to expand our understanding of how males and females negotiate kinship across diverse contexts in ways that lead to the expression of female biases in kinship behaviour and social structure. This article is part of the theme issue 'The evolution of female-biased kinship in humans and other mammals'.

Evolutionary demography of age at last birth: integrating approaches from human behavioural ecology and cultural evolution

Cultural evolutionary theory and human behavioural ecology offer different, but compatible approaches to understanding human demographic behaviour. For much of their 30 history, these approaches have been deployed in parallel, with few explicit attempts to integrate them empirically. In this paper, we test hypotheses drawn from both approaches to explore how reproductive behaviour responds to cultural changes among Mosuo agriculturalists of China. Specifically, we focus on how age at last birth (ALB) varies in association with temporal shifts in fertility policies, spatial variation and kinship ecologies. We interpret temporal declines in ALB as plausibly consistent with demographic front-loading of reproduction in light of fertility constraints and later ages at last birth in matrilineal populations relative to patrilineal ones as consistent with greater household cooperation for reproductive purposes in the former. We find little evidence suggesting specific transmission pathways for the spread of norms regulating ALB, but emphasize that the rapid pace of change strongly suggests that learning processes were involved in the general decline in ALB over time. The different predictions of models we employ belie their considerable overlap and the potential for a synthetic approach to generate more refined tests of evolutionary hypotheses of demographic behaviour.This article is part of the theme issue 'Bridging cultural gaps: interdisciplinary studies in human cultural evolution'.

Cooperation and conflict between women in the family

Here I review recent research on reproductive conflict between females in families and how it influences their reproductive behaviour. Kin selection can favor cooperation between parent and offspring, siblings, or unrelated co-residents who share interests in other family members such as grand-offspring. However, these are also the individuals most likely to be sharing resources, and so conflict can also emerge. While substantial interest has arisen in evolutionary anthropology, especially over the last two decades, in the possibility of cooperative breeding in humans, less attention has been paid to reproductive conflict among female kin. Communal breeding in animals is generally understood as emerging from competition over the resources needed to breed. Competition for household resources is a problem that also faces human families. Models suggest that in some circumstances, inclusive fitness can be maximized by sharing reproduction rather than harming relatives by fighting with them, even if the shares that emerge are not equal. Thus, competition and cooperation turn out to be strongly related to each other. Reproductive competition within and between families may have underpinned the biological evolution of fertility patterns (such as menopause) and the cultural evolution of marriage, residence, and inheritance norms (such as late male marriage or primogeniture), which can enhance cooperation and minimize the observed incidence of such conflicts.

Reproductive competition between females in the matrilineal Mosuo of southwestern China

The matrilineal Mosuo of southwestern China live in communal households where brothers and sisters of three generations live together (duolocal residence), and men visit their wives, who reside elsewhere, only at night in 'visiting' marriages. Here we show that these communally breeding sisters are in reproductive conflict, in the sense that they share the resources needed to reproduce. We analyse determinants of reproductive success in females and males, and show that co-resident female kin are in competition; the more female kin reside in the household, the more reproductive success is reduced. Male reproductive success, however, is not determined by the kin in his natal household; duolocal males are not in reproductive conflict with their siblings. Competition with female cousins can be worse than that between sisters. We also find that female work on the farm (which is the main communal resource) is not equal. We use a 'tug-of-war' model of reproductive skew generated by incomplete control, to model the patterns of effort put into competition between sisters and cousins. The model predicts that more dominant (older) sisters will put less effort into reproductive conflict than will less dominant (younger) sisters; but younger sisters will also have lower reproductive success because they are less efficient at gaining access to the shared resource. Both predictions are consistent with our data. Younger sisters work less in the fields than do older sisters, which may represent a form of conflict or may be because their average relatedness to the household is lower than that of their more fertile older sisters.

Daughter preference and contraceptive-use in matrilineal tribal societies in Meghalaya, India

Although son preference in patrilineal society is an established fact, daughter preference in matrilineal society is not thoroughly examined. Very few studies have been carried out on the issue. This paper attempts to explore the daughter preference and contraceptive-use in matrilineal tribal societies in Meghalaya, India. Data from the National Family Health Survey 1998-1999 have been used in this study because, among the large-scale surveys, only this dataset allows identification of matrilineal sample. Mean, percentage, and standard deviation are computed in the present study. Further, the data have been cross-tabulated, and logistic regression has been run through SPSS (version 15). Among the ever-married matrilineal women, 17% desired more sons than daughters but 18.2% desired more daughters than sons. About 11% of ever-married women could achieve their desired sex composition of children. However, a very striking finding suggests that, even after achieving desired sex composition of children, as high as 61.8% of women were still not using contraception mainly because of programme factors while one-fourth were still depending on temporary methods. The rest 13.2% adopted terminal method of contraception, which calls for immediate attention of planners. With the increase in the number of sons but without daughter, contraceptive-use drastically decreased. The most desired sex composition of children seems to be two daughters and a son. Absence of daughter with increase in the total number of sons increased the desire for additional children. Every woman with two or more sons but without daughter wanted the next child to be a daughter. Thus, there are ample evidences to draw the conclusion that there is, in fact, a daughter preference in the matrilineal tribal societies in Meghalaya, India. Policy-makers may, thus, target the women who have achieved fertility and should ensure that daughter preference does not lead to the negligence to sons.