Loanword analysis is a unique contribution of historical linguistics to our understanding of prehistoric cultural interfaces. As language reflects the lives of its speakers, the substantiation of loanwords draws on the composite evidence from linguistic as well as auxiliary data from archaeology and genetics through triangulation. The Bronze Age of Central Asia is in principle linguistically mute, but a host of recent independent observations that tie languages, cultures and genetics together in various ways invites a comprehensive reassessment of six highly diagnostic loanwords (‘seven’, ‘name/fame’, ‘sister-in-law’, ‘honey’, ‘metal’ and ‘horse’) that are associated with the Bronze Age. Moreover, they are shared between Indo-European, Uralic, Turkic and sometimes Old Chinese. The successful identification of the interfaces for these loanwords can help settle longstanding debates on languages, migrations and the items themselves. Each item is analysed using the comparative method with reference to the archaeological record to assess the plausibility of a transfer. I argue that the six items can be dated to have entered Central and East Asian languages from immigrant Indo-European languages spoken in the Afanasievo and Andronovo cultures, including a novel source for the ‘horse’ in Old Chinese.

During infectious disease outbreaks, individuals may adopt protective measures like vaccination and physical distancing in response to awareness of disease burden. Prior work showed how feedbacks between epidemic intensity and awareness-based behaviour shape disease dynamics. These models often overlook social divisions, where population subgroups may be disproportionately impacted by a disease and more responsive to the effects of disease within their group. We develop a compartmental model of disease transmission and awareness-based protective behaviour in a population split into two groups to explore the impacts of awareness separation (relatively greater in- vs. out-group awareness of epidemic severity) and mixing separation (relatively greater in- vs. out-group contact rates). Using simulations, we show that groups that are more separated in awareness have smaller differences in mortality. Fatigue (i.e. abandonment of protective measures over time) can drive additional infection waves that can even exceed the size of the initial wave, particularly if uniform awareness drives early protection in one group, leaving that group largely susceptible to future infection. Counterintuitively, vaccine or infection-acquired immunity that is more protective against transmission and mortality may indirectly lead to more infections by reducing perceived risk of infection and therefore vaccine uptake. Awareness-based protective behaviour, including awareness separation, can fundamentally alter disease dynamics.

Social media summary: Depending on group division, behaviour based on perceived risk can change epidemic dynamics & produce large later waves.

Causal inference lies at the core of many scientific endeavours. Yet answering causal questions is challenging, especially when studying culture as a causal force. Against this backdrop, this paper reviews research designs and statistical tools that can be used – together with strong theory and knowledge about the context of study – to identify the causal impact of culture on outcomes of interest. We especially discuss how overlooked strategies in cultural evolutionary studies can allow one to approximate an ideal experiment wherein culture is randomly assigned to individuals or entire groups (instrumental variables, regression discontinuity design, and epidemiological approach). In doing so, we also review the potential outcome framework as a tool to engage in causal reasoning in the cultural evolutionary field.

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.

Humans have adapted to an immense array of environments by accumulating culturally transmitted knowledge and skills. Adaptive culture can accumulate either via more distinct cultural traits or via improvements of existing cultural traits. The kind of culture that accumulates depends on, and coevolves with, the social structure of societies. Here, we show that the coevolution of learning networks and cumulative culture results in two distinct pathways to cultural adaptation: highly connected populations with high proficiency but low trait diversity vs. sparsely connected populations with low proficiency but higher trait diversity. Importantly, we show there is a conflict between group-level payoffs, which are maximised in highly connected groups that attain high proficiency, and individual level selection, which favours disconnection. This conflict emerges from the interaction of social learning with population structure and causes populations to cycle between the two cultural and network states. The same conflict creates a paradox where increasing innovation rate lowers group payoffs. Finally, we explore how populations navigate these two pathways in environments where payoffs differ among traits and can change over time, showing that high proficiency is favoured when payoffs are stable and vary strongly between traits, while frequent changes in trait payoffs favour more trait diversity. Our results illustrate the complex interplay between networks, learning and the environment, and so inform our understanding of human social evolution.

Intimate partner violence (IPV) refers to physical, sexual and psychological violence. Here an evolutionary approach is used to compare risk factors for male-to-female IPV perpetration, analysing physical and sexual IPV separately. Two hypotheses based on sexual conflict theory have been applied to IPV perpetration, but they remain largely untested using empirical data: (a) men perpetrate IPV in response to a perceived threat to their paternity certainty; and (b) IPV is caused by men pursuing a higher fertility optima than their partners, either within marriage (reproductive coercion) or outside marriage (paternal disinvestment). Demographic Health Survey data from couples in 12 sub-Saharan African countries (n = 25,577) were used to test these evolutionary hypotheses, using multilevel models and controlling for potential social and environmental confounds. The results show that evolutionary theory provides important insight into different risk factors by IPV type. Indicators of paternity concern are associated with an increased risk of both physical and sexual IPV, indicators of paternal disinvestment are associated with an increased risk of physical IPV only, while reproductive coercion is not associated with either IPV type. The risk factors identified here correspond with proximate-level explanations for IPV perpetration, but an evolutionary interpretation explains why these particular factors may motivate IPV in certain contexts.

Among vertebrates, allomothering (non-maternal care) is classified as cooperative breeding (help from sexually mature non-breeders, usually close relatives) or communal breeding (shared care between multiple breeders who are not necessarily related). Humans have been described with both labels, most frequently as cooperative breeders. However, few studies have quantified the relative contributions of allomothers according to whether they are (a) sexually mature and reproductively active and (b) related or unrelated. We constructed close-proximity networks of Agta and BaYaka hunter–gatherers. We used portable remote-sensing devices to quantify the proportion of time children under the age of 4 spent in close proximity to different categories of potential allomother. Both related and unrelated, and reproductively active and inactive, campmates had substantial involvement in children's close-proximity networks. Unrelated campmates, siblings and subadults were the most involved in both populations, whereas the involvement of fathers and grandmothers was the most variable between the two populations. Finally, the involvement of sexually mature, reproductively inactive adults was low. Where possible, we compared our findings with studies of other hunter–gatherer societies, and observed numerous consistent trends. Based on our results we discuss why hunter–gatherer allomothering cannot be fully characterised as cooperative or communal breeding.

Mate preferences and mating-related behaviours are hypothesised to change over the menstrual cycle to increase reproductive fitness. Recent large-scale studies suggest that previously reported hormone-linked behavioural changes are not robust. The proposal that women's preference for associating with male kin is down-regulated during the ovulatory (high-fertility) phase of the menstrual cycle to reduce inbreeding has not been tested in large samples. Consequently, we investigated the relationship between longitudinal changes in women's steroid hormone levels and their perceptions of faces experimentally manipulated to possess kinship cues (Study 1). Women viewed faces displaying kinship cues as more attractive and trustworthy, but this effect was not related to hormonal proxies of conception risk. Study 2 employed a daily diary approach and found no evidence that women spent less time with kin generally or with male kin specifically during the fertile phase of the menstrual cycle. Thus, neither study found evidence that inbreeding avoidance is up-regulated during the ovulatory phase of the menstrual cycle.

Parents often weigh social, familial and cultural considerations when choosing their baby's name, but the name they choose could potentially be influenced by their physical or biotic environments. Here we examine whether the popularity of month and season names of girls covary geographically with environmental variables. In the continental USA, April, May and June (Autumn, Summer) are the most common month (season) names: April predominates in southern states (early springs), whereas June predominates in northern states (later springs). Whether April's popularity has increased with recent climate warming is ambiguous. Autumn is most popular in northern states, where autumn foliage is notably colourful, and in eastern states having high coverage of deciduous foliage. On a continental scale, Autumn was most popular in English-speaking countries with intense colouration of autumn foliage. These analyses are descriptive but indicate that climate and vegetation sometimes influence parental choice of their baby's name.

Evolutionary changes in brain and craniofacial development have endowed humans with unique cognitive and social skills, but also predisposed us to debilitating disorders in which these traits are disrupted. What are the developmental genetic underpinnings that connect the adaptive evolution of our cognition and sociality with the persistence of mental disorders with severe negative fitness effects? We argue that loss of function of genes involved in transcriptional regulation represents a crucial link between the evolution and dysfunction of human cognitive and social traits. The argument is based on the haploinsufficiency of many transcriptional regulator genes, which makes them particularly sensitive to loss-of-function mutations. We discuss how human brain and craniofacial traits evolved through partial loss of function (i.e. reduced expression) of these genes, a perspective compatible with the idea of human self-domestication. Moreover, we explain why selection against loss-of-function variants supports the view that mutation-selection-drift, rather than balancing selection, underlies the persistence of psychiatric disorders. Finally, we discuss testable predictions.

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.

Microfinance is an economic development tool that provides loans to low-income borrowers to stimulate economic growth and reduce financial hardship. Lenders typically require joint liability, where multiple borrowers share the responsibility of repaying a group loan. We propose that this lending practice creates a cooperation dilemma similar to that faced by humans and other organisms in nature across many domains. This could offer a real-world test case for evolutionary theories of cooperation from the biological sciences. In turn, such theories could provide new insights into loan repayment behaviour. We first hypothesise how group loan repayment efficacy should be affected by mechanisms of assortment from the evolutionary literature on cooperation, i.e. common ancestry (kin selection), prior interaction (reciprocity), partner choice, similarity of tags, social learning, and ecology and demography. We then assess selected hypotheses by reviewing 41 studies from 32 countries on micro-borrowers’ loan repayment, evaluating which characteristics of borrowers are associated with credit repayment behaviour. Surprisingly, we find that kinship is mostly negatively associated with repayment efficacy, but prior interaction and partner choice are both more positively associated. Our work highlights the scope of evolutionary theory to provide systematic insight into how humans respond to novel economic institutions and interventions.

Building cooperative communities is a crucial problem for human societies. Much research suggests that cooperation is facilitated by knowing who the cooperators and defectors are, and being able to respond accordingly. As such, anonymous games are thought to hinder cooperation. Here, we show that this conclusion is altered dramatically in the presence of conditional cooperation norms and heterogeneous beliefs about others’ behaviours. Specifically, we show that inaccurate beliefs about other players’ behaviours can foster and stabilise cooperation via social norms. To show this, we combine a community's population dynamics with the behavioural dynamics of their members. In our model, individuals can join a community based on beliefs generated by public signals regarding the level of cooperation within, and decide to cooperate or not depending on these beliefs. These signals may overstate how much cooperation there really is. We show that even if individuals eventually learn the true level of cooperation, the initially false beliefs can trigger a dynamic that sustains high levels of cooperation. We also characterise how the rates of joining, leaving and learning in the community affect the cooperation level and community size simultaneously. Our results illustrate how false beliefs and social norms can help build cooperative communities.

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.