With the rise of dating apps, people have access to a vast pool of potential partners at their fingertips. The present study examined how various factors would predict an individual's dating decisions in a dating app-analogue study. Participants (N = 269) first completed some trait measures and then a mock-dating task in which they judged the attractiveness of a series of targets and then decided whether to match with the target or not. Their memories for the targets were tested on the second day. People who were more (vs. less) short-term oriented were more likely to match with short-term-oriented targets. Moral disgust and sexual disgust negatively predicted the matching with short-term-oriented targets. Contrary to our hypothesis, we did not find support that people with higher (vs. lower) pathogen disgust sensitivity would selectively match with more attractive targets. Exploratory analyses showed that people who were more (vs. less) short-term oriented, more (vs. less) sexually attractive, or had higher (v. lower) mate value, were more likely to match with targets they considered as attractive. Finally, people have better memories of the faces they chose to match than to not match. Implications for mating research and limitations are discussed.

An increasingly common phenomenon in modern work and school settings is individuals taking on too many tasks and spending effort without commensurate rewards. Such an imbalance of efforts and rewards leads to myriad negative consequences, such as burnout, anxiety and disease. Here, we develop a model to explain how such effort–reward imbalances can come about as a result of biased social learning dynamics. Our model is based on a phenomenon that on some US college campuses is called ‘the floating duck syndrome’. This phrase refers to the social pressure on individuals to advertise their successes but hide the struggles and the effort put in to achieve them. We show that a bias against revealing the true effort results in social learning dynamics that lead others to underestimate the difficulty of the world. This in turn leads individuals to both invest too much total effort and spread this effort over too many activities, reducing the success rate from each activity and creating effort–reward imbalances. We also consider potential ways to counteract the floating duck effect: we find that solutions other than addressing the root cause, biased observation of effort, are unlikely to work.

Many institutions claim that bride price – where the groom's family transfers wealth to the bride's family at marriage – harms women. Owing to its long-term engagement with communities that practise bride price, ethnography is well placed to identify causal mechanisms at play in this issue, and there is a substantial literature on its effects in a variety of world regions, including Melanesia. Here, we condense this literature, drawing out key causal arguments made about bride price in various Melanesian societies. This reveals a complex, multi-causal picture: rather than being singularly harmful, bride price may involve a mixture of drawbacks and benefits, making it a double-edged sword with contested implications. Bride price may constrain women's options before and during the marriage but also serves as a safety net that enhances their status. Its effects are probably influenced by many other variables, including age, kinship networks and residence structures. These dynamics have been transformed by conversion to Christianity, the (post-)colonial state, market integration, urbanisation and formal education, often yielding ambiguous outcomes. Rather than reducing ethnography to a collection of datapoints, we show that it can serve as a source of verbal arguments that can be used to challenge reductive narratives about sensitive issues and to formulate hypotheses for testing with quantitative data.

Results from cultural evolutionary theory often suggest that social learning can lead cultural groups to differ markedly in the same environment. Put differently, cultural evolutionary processes can in principle stabilise behavioural differences between groups, which in turn could lead selection pressures to vary across cultural groups. Separating the effects of culture from other confounds, however, is often a daunting and sometimes intractable challenge for the working empiricist. To meet this challenge, we exploit a cultural border dividing Switzerland in ways that are independent of institutional, environmental and genetic variation. Using a regression discontinuity design, we estimate discontinuities at the border in terms of preferences related to fertility and mortality, the two basic components of genetic fitness. We specifically select six referenda related to health and fertility and analyse differences in the proportion of yes votes across municipalities on the two sides of the border. Our results show multiple discontinuities and thus indicate a potential role of culture in shaping stable differences between groups in preferences and choices related to individual health and fertility. These findings further suggest that at least one of the two groups, in order to uphold its cultural values, has supported policies that could impose fitness costs on individuals relative to the alternative policy under consideration.

The prevalence of divorce in both parental and grandparental generations has led to a rise in the number of children who now have families that include both biological and step-grandparents. Despite the thorough examination of biological grandparents’ contributions in the recent literature, there remains a scarcity of studies focusing on the investment of step-grandparents. Using population-based data from a sample of 2494 parents in Germany, we assessed grandparental investment through financial support and assistance with childcare of grandparents (N = 4238) and step-grandparents (N = 486). The study revealed that step-grandparents provided lower levels of investment in their grandchildren compared with biological grandparents. Furthermore, the study identified that a longer duration of co-residence between step-grandparents and parents earlier in life did not correspond to an increase or decrease in step-grandparental investment. However, investment by separated biological grandparents increased with the increasing length of co-residence with parents. In line with the scarce literature on step-grandparental investment, these findings indicate that mating effort may be the most important motivation for step-grandparental investment.

While humans are highly cooperative, they can also behave spitefully. Yet spite remains understudied. Spite can be normatively driven and while previous experiments have found some evidence that cooperation and punishment may spread via social learning, no experiments have considered the social transmission of spiteful behaviour. Here we present an online experiment where, following an opportunity to earn wealth, we asked participants to choose an action towards an anonymous partner across a full spectrum of social behaviour, from spite to altruism. In accordance with cultural evolutionary theory, participants were presented with social information that varied in source and content. Across six conditions, we informed participants that either the majority or the highest earner had chosen to behave spitefully, neutrally or altruistically. We found an overall tendency towards altruism, but at lower levels among those exposed to spite compared with altruism. We found no difference between social information that came from the majority or the highest earner. Exploratory analysis revealed that participants’ earnings negatively correlated with altruistic behaviour. Our results contrast with previous literature that report high rates of spite in experimental samples and a greater propensity for individuals to copy successful individuals over the majority.

Cohort replacement – the replacement in a population of older cohorts by their successors who developed under different conditions – is an important process behind cultural change. Research on public opinion indicates that a large proportion of aggregate change is the result of cohort replacement rather than of individuals changing their minds. However, some publicly salient issues, like gay rights, appear to be exceptions. Why different issues show different patterns of change is not well understood. In this paper, we investigate whether opinions on sensitive – that is, hard to discuss – issues might change differently than opinions on less sensitive issues. We use data from the 1981–2020 World Values Surveys and newly collected data on the sensitivity of survey items to compare aggregate changes in public opinion on 56 survey items in eight countries. Our key finding is that survey items on more sensitive issues seem to change more through cohort replacement.

Globally, human house types are diverse, varying in shape, size, roof type, building materials, arrangement, decoration and many other features. Here we offer the first rigorous, global evaluation of the factors that influence the construction of traditional (vernacular) houses. We apply macroecological approaches to analyse data describing house features from 1900 to 1950 across 1000 societies. Geographic, social and linguistic descriptors for each society were used to test the extent to which key architectural features may be explained by the biophysical environment, social traits, house features of neighbouring societies or cultural history. We find strong evidence that some aspects of the climate shape house architecture, including floor height, wall material and roof shape. Other features, particularly ground plan, appear to also be influenced by social attributes of societies, such as whether a society is nomadic, polygynous or politically complex. Additional variation in all house features was predicted both by the practices of neighouring societies and by a society's language family. Collectively, the findings from our analyses suggest those conditions under which traditional houses offer solutions to architects seeking to reimagine houses in light of warmer, wetter or more variable climates.

The number of studies examining gender differences in the social relationship rewards associated with costly religious practice has been surprisingly low. Here, we use data from 289 residents of an agricultural Tibetan village to assess whether individuals are more inclined to establish supportive relationships with religious individuals in general and to investigate the gender disparities in the relationship between religiosity and personal network characteristics. Our results reveal that participation in religious rituals contributes to the overall development of social support networks. The benefits to personal networks, however, seem to be contingent upon gender. For resource-intensive, infrequent religious rituals such as distant pilgrimages, males seem to benefit slightly more in terms of elevated in-degree values in their personal networks, despite similar levels of investment as females. In contrast, for daily, low-cost religious practices requiring ongoing participation, both genders obtain similar increases in in-degree values through regular engagement. It becomes more challenging for women to increase their status in communities when the effort invested in religious rituals yields smaller rewards compared with the same effort by men, contributing to ongoing gender inequality. These findings highlight the importance of examining the particular characteristics of religious rituals and the gender disparities in the associated rewards.

Understanding the dynamics of inter-group cooperation in human adaptation has been the subject of recent empirical and theoretical studies in evolutionary anthropology, beginning to fill gaps in our knowledge of how interactions across political, economic and social domains can – and often do – lead to stable, large-scale cooperation. Here we investigate dyadic intergroup cooperation in shotgun hunting in the Republic of the Congo. In the Congo Basin, inter-group cooperation between foragers and farmers is at the centre of an exchange system maintained by traditional norms and institutions such as fictive kinship. Here, we focused on what factors predict cooperative shotgun hunting exchanges between BaYaka and Yambe. We conducted structured interviews with 48 BaYaka hunters and 18 Yambe men who organise hunts in a village along the Motaba River. We used Bayesian multilevel regression models to investigate the influence of Yambe and BaYaka attributes on probability of dyadic cooperation. We found that BaYaka men's reputations as skilled hunters and their family size each predicted cooperation in shotgun hunting, whereas there was no effect of Yambe attributes (status, wealth, family size). We discuss the results in terms of evolutionary models of men as hunters and inter-group cooperation, as well as biodiversity conservation implications.

Knowledge and behaviour are transmitted from one individual to another through social learning and eventually disseminated across the population. People often learn useful behaviours socially through selective bias rather than random selection of targets. Prestige bias, or the tendency to selectively imitate prestigious individuals, has been considered an important factor in influencing human behaviour. Although its importance in human society and culture has been recognised, the formulation of prestige bias is less developed than that of other social learning biases. To examine the effects of prestige bias on cultural evolution theoretically, it is imperative to formulate prestige and investigate its basic properties. We reviewed two definitions: one based on first-order cues, such as the demonstrator's appearance and job title, and the other based on second-order cues, such as people's behaviour towards the demonstrator (e.g. people increasingly pay attention to prestigious individuals). This study builds a computational model of prestige bias based on these two definitions and compares the cultural evolutionary dynamics they generate. Our models demonstrate the importance of distinguishing between the two types of formalisation, because they can have different influences on cultural evolution.

A basic hypothesis is that cultural evolutionary processes sustain differences between groups, these differences have evolutionary relevance and they would not otherwise occur in a system without cultural transmission. The empirical challenge is that groups vary for many reasons, and isolating the causal effects of culture often requires appropriate data and a quasi-experimental approach to analysis. We address this challenge with historical data from the final Soviet census of 1989, and our analysis is an example of the epidemiological approach to identifying cultural variation. We find that the fertility decisions of Armenian, Georgian and Azeri parents living in Soviet-era Russia were significantly more son-biased than those of other ethnic groups in Russia. This bias for sons took the form of differential stopping rules; families with sons stopped having children sooner than families without sons. This finding suggests that the increase in sex ratios at birth in the Caucasus, which began in the 1990s, reflects a cultural preference for sons that predates the end of the Soviet Union. This result also supports one of the key hypotheses of gene–culture coevolution, namely that cultural evolutionary processes can support group-level differences in selection pressures that would not otherwise occur in a system without culture.

Although still prevalent in many human societies, the practice of cousin marriage has precipitously declined in populations undergoing rapid demographic and socioeconomic change. However, it is still unclear whether changes in the structure of the marriage pool or changes in the fitness-relevant consequences of cousin marriage more strongly influence the frequency of cousin marriage. Here, we use genealogical data collected by the Tsimane Health and Life History Project to show that there is a small but measurable decline in the frequency of first cross-cousin marriage since the mid-twentieth century. Such changes are linked to concomitant changes in the pool of potential spouses in recent decades. We find only very modest differences in fitness-relevant demographic measures between first cousin and non-cousin marriages. These differences have been diminishing as the Tsimane have become more market integrated. The factors that influence preferences for cousin marriage appear to be less prevalent now than in the past, but cultural inertia might slow the pace of change in marriage norms. Overall, our findings suggest that cultural changes in marriage practices reflect underlying societal changes that shape the pool of potential spouses.

Gender role ideology, i.e. beliefs about how genders should behave, is shaped by social learning. Accordingly, if perceptions about the beliefs of others are inaccurate this may impact trajectories of cultural change. Consistent with this premise, recent studies report evidence of a tendency to overestimate peer support for inequitable gender norms, especially among men, and that correcting apparent ‘norm misperception’ promotes transitions to relatively egalitarian beliefs. However, supporting evidence largely relies on self-report measures vulnerable to social desirability bias. Consequently, observed patterns may reflect researcher measurement error rather than participant misperception. Addressing this shortcoming, we examine men's gender role ideology using both conventional self-reported and a novel wife-reported measure of men's beliefs in an urbanising community in Tanzania. We confirm that participants overestimate peer support for gender inequity. However, the latter measure, which we argue more accurately captures men's true beliefs, implies that this tendency is relatively modest in magnitude and scope. Overestimation was most pronounced among men holding relatively inequitable beliefs, consistent with misperception of peer beliefs reinforcing inequitable norms. Furthermore, older and poorly educated men overestimated peer support for gender inequity the most, suggesting that outdated and limited social information contribute to norm misperception in this context.

Conservation ethics (i.e. moral concern for non-human organisms) are widespread, but we lack a comprehensive explanation for why people care about other species at all, and why they express strong moral concern for some species but not others. Recent theory suggests that conservation ethics might be rooted in cooperation between humans and members of other species. Building on central predictions of this eco-evolutionary theory, we conducted an online study (N = 651) and exploratory factor analysis to develop two scales that independently measure perceived fitness interdependence (PFI) and conservation ethics. The PFI scale measures perceived shared fate as a proximate indicator of human fitness interdependence with non-human organisms (i.e. the degree to which humans and other organisms influence each other's evolutionary success, that is, survival and reproduction). We designed the conservation ethics scale to measure moral beliefs and attitudes regarding those organisms. Both scales are composed of two factors and demonstrate good internal reliability. By combining insights from various branches of the evolutionary human sciences, including evolutionary anthropology, evolutionary psychology and human behavioural ecology, we offer empirical tools to investigate eco-evolutionary foundations of conservation ethics and behaviour.

Major developments in the field of genetics in the past few decades have revolutionised notions of what it means to be human. Although currently only a few populations around the world practise a hunting and gathering lifestyle, this mode of subsistence has characterised members of our species since its very origins and allowed us to migrate across the planet. Therefore, the geographical distribution of hunter–gatherer populations, dependence on local ecosystems and connections to past populations and neighbouring groups have provided unique insights into our evolutionary origins. However, given the vulnerable status of hunter–gatherers worldwide, the development of the field of anthropological genetics requires that we reevaluate how we conduct research with these communities. Here, we review how the inclusion of hunter–gatherer populations in genetics studies has advanced our understanding of human origins, ancient population migrations and interactions as well as phenotypic adaptations and adaptability to different environments, and the important scientific and medical applications of these advancements. At the same time, we highlight the necessity to address yet unresolved questions and identify areas in which the field may benefit from improvements.

Quantifying the distance between cultural groups has received substantial recent interest. A key innovation, borrowed from population genetics, is the calculation of cultural FST (CFST) statistics on datasets of human culture. Measuring the variance between groups as a fraction of total variance, FST is theoretically important in additive models of cooperation. Consistent with this, recent empirical work has confirmed that high values of pairwise CFST (measuring cultural distance) strongly predict unwillingness to cooperate with strangers in coordination vignettes. As applications for CFST increase, however, there is greater need to understand its meaning in naturalistic situations beyond additive cooperation. Focusing on games with both positive and negative frequency dependence and high-diversity, mixed equilibria, we derive a simple relationship between FST and the evolution of group-beneficial traits across a broad spectrum of social interactions. Contrary to standard assumptions, this model shows why FST can have both positive and negative marginal effects on the spread of group-beneficial traits under certain realistic conditions. These results provide broader theoretical direction for empirical applications of CFST in the evolutionary study of culture.