Children and subadults were obviously part of ancient human communities, and almost certainly, in important ways their activities were distinctive; they did not routinely act like scaled down adults. Yet their presence was quite cryptic, but not entirely hidden. Their lives and acts did leave traces, although these tend to be be fragile, ambiguous and fast-fading. In addition to pursuing the methodological issues posed by the detection of subadult lives, this special issue raises important questions about the role of children, and their willingness to experiment and play, on innovation. It is true that ethnographically known forager children are almost certainly more autonomous, experimental and adventurous than WEIRD children, and this was probably true of the young foragers of the early Holocene and late Pleistocene too. Their greater willingness to experiment probably fuelled a supply of variation, and perhaps occasionally adaptation as well, especially finding new uses for existing materials. Much more certainly, innovations tend to be noted, taken up and spread by adolescents. They were vectors of change, even if perhaps only rarely initiators of change.

Darwin and other pioneering scholars made comparisons between human facial signals and those of non-human primates, suggesting that they share evolutionary history. We now have tools available (the Facial Action Coding System) to make these comparisons anatomically based and standardised, as well as analytical methods to facilitate comparative studies. Here we review the evidence establishing a shared anatomical basis between the facial behaviour of human and non-human primate species, concluding which signals are probably related, and which are not. We then review the evidence for shared function and discuss the implications for understanding human communication. Where differences between humans and other species exist, we explore possible explanations and future directions for enquiry.

Political and social attitudes have been shown to differ by sex in a way that tracks individual self-interest. We propose that these attitudes also change strategically to serve the best interests of either male or female kin. To test this hypothesis, we developed a measure of gendered fitness interests (GFI) – an index which reflects the sex, relatedness and residual reproductive value of close kin. We predicted that people with male-biased GFI (i.e. people with more male kin of a reproductive age) would have more conservative attitudes towards gender-related issues (e.g. gender roles, women's rights, abortion rights). An online study using an American sample (N = 560) found support for this hypothesis. Further analyses revealed that this relationship was driven not only by people's own sex and reproductive value but also by those of their descendant kin. Exploratory analyses also found a positive association between male-biased GFI and a measure of conformity, as well as a smaller association between male-biased GFI and having voted Republican in the last election. Both of these associations were statistically mediated by gender-related conservatism. These findings are consistent with the hypothesis that GFI influences sociopolitical attitudes.

Humans live in diverse, complex niches where survival and reproduction are conditional on the acquisition of knowledge. Humans also have long childhoods, spending more than a decade before they become net producers. Whether the time needed to learn has been a selective force in the evolution of long human childhood is unclear, because there is little comparative data on the growth of ecological knowledge throughout childhood. We measured ecological knowledge at different ages in Pemba, Zanzibar (Tanzania), interviewing 93 children and teenagers between 4 and 26 years. We developed Bayesian latent-trait models to estimate individual knowledge and its association with age, activities, household family structure and education. In the studied population, children learn during the whole pre-reproductive period, but at varying rates, with the fastest increases in young children. Sex differences appear during middle childhood and are mediated by participation in different activities. In addition to providing a detailed empirical investigation of the relationship between knowledge acquisition and childhood, this study develops and documents computational improvements to the modelling of knowledge development.

Theorists have sought to identify the key selection pressures that drove the evolution of our species’ cognitive abilities, life histories and cooperative inclinations. Focusing on two leading theories, each capable of accounting for many of the rapid changes in our lineage, we present a simple experiment designed to assess the explanatory power of both the Machiavellian Intelligence and the Cultural Brain/Intelligence Hypotheses. Children (aged 3–7 years) observed a novel social interaction that provided them with behavioural information that could either be used to outmanoeuvre a partner in subsequent interactions or for cultural learning. The results show that, even after four rounds of repeated interaction and sometimes lower pay-offs, children continued to rely on copying the observed behaviour instead of harnessing the available social information to strategically extract pay-offs (stickers) from their partners. Analyses further reveal that superior mentalizing abilities are associated with more targeted cultural learning – the selective copying of fewer irrelevant actions – while superior generalized cognitive abilities are associated with greater imitation of irrelevant actions. Neither mentalizing capacities nor more general measures of cognition explain children's ability to strategically use social information to maximize pay-offs. These results provide developmental evidence favouring the Cultural Brain/Intelligence Hypothesis over the Machiavellian Intelligence Hypothesis.

The panpipe is a musical instrument composed of end-blown tubes of different lengths tied together. They can be traced back to the Neolithic, and they have been found at prehistoric sites in China, Europe and South America. Panpipes display substantial variation in space and time across functional and aesthetic dimensions. Finding similarities in panpipes that belong to distant human groups poses a challenge to cultural evolution: while some have claimed that their relative simplicity speaks for independent inventions, others argue that strong similarities of specific features in panpipes from Asia, Oceania and South America suggest long-distance diffusion events. We examined 20 features of a worldwide sample of 401 panpipes and analysed statistically whether instrument features can successfully be used to determine provenance. The model predictions suggest that panpipes are reliable provenance markers, but we found an unusual classification error in which Melanesian panpipes are predicted as originating in South America. Although this pattern may be signalling a diffusion event, other factors such as convergence and preservation biases may play a role. Our analyses show the potential of cultural evolution research on music that incorporates material evidence, which in this study includes both archaeological and ethnographic samples preserved in museum collections.

The shame system appears to be natural selection's solution to the adaptive problem of information-triggered reputational damage. Over evolutionary time, this problem would have led to a coordinated set of adaptations – the shame system – designed to minimise the spread of negative information about the self and the likelihood and costs of being socially devalued by others. This information threat theory of shame can account for much of what we know about shame and generate precise predictions. Here, we analyse the behavioural configuration that people adopt stereotypically when ashamed – slumped posture, downward head tilt, gaze avoidance, inhibition of speech – in light of shame's hypothesised function. This behavioural configuration may have differentially favoured its own replication by (a) hampering the transfer of information (e.g. diminishing audiences’ tendency to attend to or encode identifying information – shame camouflage) and/or (b) evoking less severe devaluative responses from audiences (shame display). The shame display hypothesis has received considerable attention and empirical support, whereas the shame camouflage hypothesis has to our knowledge not been advanced or tested. We elaborate on this hypothesis and suggest directions for future research on the shame pose.

This paper surveys five human societal types – mobile foragers, horticulturalists, pre-state agriculturalists, state-based agriculturalists and liberal democracies – from the perspective of three core social problems faced by interacting individuals: coordination problems, social dilemmas and contest problems. We characterise the occurrence of these problems in the different societal types and enquire into the main force keeping societies together given the prevalence of these. To address this, we consider the social problems in light of the theory of repeated games, and delineate the role of intertemporal incentives in sustaining cooperative behaviour through the reciprocity principle. We analyse the population, economic and political structural features of the five societal types, and show that intertemporal incentives have been adapted to the changes in scope and scale of the core social problems as societies have grown in size. In all societies, reciprocity mechanisms appear to solve the social problems by enabling lifetime direct benefits to individuals for cooperation. Our analysis leads us to predict that as societies increase in complexity, they need more of the following four features to enable the scalability and adaptability of the reciprocity principle: nested grouping, decentralised enforcement and local information, centralised enforcement and coercive power, and formal rules.

The present research focused on how environmental harshness may affect heterosexual women's preferences of potential male mates’ facial characteristics, namely masculinity–femininity. The evidence on this issue is mixed and mostly from Western samples. We aimed to provide causal evidence using a sample of Turkish women and Turkish male faces. A video-based manipulation was developed to heighten environmental harshness perceptions. In the main experiment, participants were primed with resource scarcity, pathogen prevalence or neither (control). They then saw masculinised vs. feminised versions of the same faces and indicated the face that they would prefer for a long-term relationship and separately rated the faces on various dimensions. In general, masculinised faces were perceived as slightly more attractive, slightly healthier and much more formidable. A multilevel Bayesian model showed that pathogen prevalence lowered the preference for masculinised faces while resource scarcity weakly elevated it. The overall drop in attractiveness ratings in cases of high perceived pathogen prevalence, one of the strongest effects we observed, suggests that during epidemics, the formation of new relationships is not a favourable strategy. Implications for evolutionary theories of mate preference are discussed.

Many socially significant beliefs are unintuitive, from the harmlessness of GMOs to the efficacy of vaccination, and they are acquired via deference toward individuals who are more confident, more competent or a majority. In the two-step flow model of communication, a first group of individuals acquires some beliefs through deference and then spreads these beliefs more broadly. Ideally, these individuals should be able to explain why they deferred to a given source – to provide arguments from expertise – and others should find these arguments convincing. We test these requirements using a perceptual task with participants from the US and Japan. In Experiment 1, participants were provided with first-hand evidence that they should defer to an expert, leading a majority of participants to adopt the expert's answer. However, when attempting to pass on this answer, only a minority of those participants used arguments from expertise. In Experiment 2, participants receive an argument from expertise describing the expert's competence, instead of witnessing it first-hand. This leads to a significant drop in deference compared with Experiment 1. These experiments highlight significant obstacles to the transmission of unintuitive beliefs.

Parental investment theory predicts that biases in investment favour migration by driving some of the sibling group to disperse for resources. Here we test hypotheses arising from this theory to explain patterns of rural–urban migration in south-central Ethiopia considering familial and individual strategies. We focus on the migration of low-skilled men, predicting two scenarios based on a low level of resource availability. Firstly, last-born sons will be more likely to migrate in order to offset their intra-household disadvantage when resources are limited (sibling competition). Alternatively, in households facing livelihood insecurity, older sons will migrate in order to free resources for their younger dependant brothers (reflecting sibling cooperation). Demographic, economic and relational data were collected from 217 families of male migrants, including information for 830 male adults. We performed multivariate analyses, including Bayesian generalised linear models and mixed models, to analyse quantitative data with a focus on household and individual likelihood of out-migration. Consistent with the predictions from parental investment theory, migration is dependent on intra-household resource allocation. Depending on the stage of the family cycle and livelihood context, families and individuals present different strategies: labour migration may result from sibling competition or from cooperation for resource enhancement.

According to Hamilton's rule, matrilineal-biased investment restrains men in matrilineal societies from maximising their inclusive fitness (the ‘matrilineal puzzle'). A recent hypothesis argues that when women breed communally and share household resources, a man should help his sisters' household, rather than his wife's household, as investment to the later but not the former would be diluted by other unrelated members (Wu et al., 2013). According to this hypothesis, a man is less likely to help on his wife's farm when there are more women reproducing in the wife's household, because on average he would be less related to his wife's household. We used a farm-work observational dataset, that we collected in the matrilineal Mosuo in southwest China, to test this hypothesis. As predicted, high levels of communal breeding by women in his wife's households do predict less effort spent by men on their wife's farm, and communal breeding in men's natal households do not affect whether men help on their natal farms. Thus, communal breeding by women dilutes the inclusive fitness benefits men receive from investment to their wife and children, and may drive the evolution of matrilineal-biased investment by men. These results can help solve the ‘matrilineal puzzle'.

Altruism is a universal human trait, but little is known about its within-population variation. Socio-economic status (SES) has been found to positively impact altruism, but the specific socio-economic variables behind this relationship have remained elusive. This study aimed to determine which facets of SES predict altruism using a lost letter paradigm and a novel lost letter method. Six hundred letters (half dropped on the pavement, half sent to residential addresses) were distributed in 20 suburbs of Perth (Australia) differing in socio-economic variables. Letters distributed in high-SES neighbourhoods were more likely to be returned than letters distributed in low-SES neighbourhoods. Educational attainment and occupation status were the specific socio-economic variables underlying this association, while economic resources and crime rate were not associated with the likelihood of a letter being returned. These results suggest that altruism blossoms in neighbourhoods that are populated with highly educated individuals working in high-status jobs. The relationship between education and prosocial inclinations may be mediated by cognitive ability, self-control and high levels of socialization. Having experienced sustained exposure to norm-abiding models, more educated people may also be better at internalizing cultural norms of helping behaviour, thus creating a more altruistic environment where they reside.

Life history theory, a prominent ecological model in biology, is widely used in the human sciences to make predictions about human behaviour. However, its principal assumptions have not been empirically tested. We address this gap with three research questions: (1) do humans exhibit coherent life history strategies; (2) do individuals adopt strategies along a slow-fast continuum; and (3) are socioeconomic circumstances during childhood associated with the pace of the life history strategy that an individual adopts? Data from the Wisconsin Longitudinal Study is used to reconstruct the life histories of US women including information on puberty, fertility, menopause and death. We introduce a novel methodological approach to evolutionary anthropology, sequence analysis, to assess if human life histories are coherent strategies and how these strategies are patterned. In subsequent analyses we used multinomial logistic regressions to test whether childhood socioeconomic status predicts the life history patterns women follow. Results provide little evidence that humans follow coherent life-history strategies; Wisconsin women are clustered by the number of children they have but not by ages at life events. Socioeconomic status does not predict which cluster women fall into, suggesting that less well-off women do not have higher fertility, as predicted.

Causal inference from observational data is notoriously difficult, and relies upon many unverifiable assumptions, including no confounding or selection bias. Here, we demonstrate how to apply a range of sensitivity analyses to examine whether a causal interpretation from observational data may be justified. These methods include: testing different confounding structures (as the assumed confounding model may be incorrect), exploring potential residual confounding and assessing the impact of selection bias due to missing data. We aim to answer the causal question ‘Does religiosity promote cooperative behaviour?’ as a motivating example of how these methods can be applied. We use data from the parental generation of a large-scale (n = approximately 14,000) prospective UK birth cohort (the Avon Longitudinal Study of Parents and Children), which has detailed information on religiosity and potential confounding variables, while cooperation was measured via self-reported history of blood donation. In this study, there was no association between religious belief or affiliation and blood donation. Religious attendance was positively associated with blood donation, but could plausibly be explained by unmeasured confounding. In this population, evidence that religiosity causes blood donation is suggestive, but rather weak. These analyses illustrate how sensitivity analyses can aid causal inference from observational research.

While earlier research often saw Altaic as an exception to the farming/language dispersal hypothesis, recent work on millet cultivation in northeast China has led to the proposal that the West Liao basin was the Neolithic homeland of a Transeurasian language family. Here, we examine the archaeolinguistic evidence used to associate millet farming dispersals with Proto-Macro-Koreanic, analysing the identification of population movements in the archaeological record, the role of small-scale cultivation in language dispersals, and Middle–Late Neolithic demography. We conclude that the archaeological evidence is consistent with the arrival and spread of Proto-Macro-Koreanic on the peninsula in association with millet cultivation in the Middle Neolithic. This dispersal of Proto-Macro-Koreanic occurred before an apparent population crash after 3000 BC, which can probably be linked with a Late Neolithic decline affecting many regions across northern Eurasia. We suggest plague (Yersinia pestis) as one possible cause of an apparently simultaneous population decline in Korea and Japan.

Group living is stressful for all mammals, and these stresses limit the size of their social groups. Humans live in very large groups by mammal standards, so how have they solved this problem? I use homicide rates as an index of within-community stress for humans living in small-scale ethnographic societies, and show that the frequency of homicide increases linearly with living-group size in hunter–gatherers. This is not, however, the case for cultivators living in permanent settlements, where there appears to be a ‘glass ceiling’ below which homicide rates oscillate. This glass ceiling correlates with the adoption of social institutions that allow tensions to be managed. The results suggest (a) that the transition to a settled lifestyle in the Neolithic may have been more challenging than is usually assumed and (b) that the increases in settlement size that followed the first villages necessitated the introduction of a series of social institutions designed to manage within-community discord.

Individuals benefit from maintaining the well-being of their social groups and helping their groups to survive threats such as intergroup competition, harsh environments and epidemics. Correspondingly, much research shows that groups cooperate more when competing against other groups. However, ‘social’ threats (i.e. outgroups) should elicit stronger cooperation than ‘asocial’ threats (e.g. environments, diseases) because (a) social losses involve a competitor's gain and (b) a strong cooperative reaction to defend the group may deter future outgroup threats. We tested this prediction in a multiround public goods game where groups faced periodic risks of failure (i.e. loss of earnings) which could be overcome by sufficient cooperation. This threat of failure was framed as either a social threat (intergroup competition) or an asocial threat (harsh environment). We find that cooperation was higher in response to social threats than asocial threats. We also examined participants’ willingness to manipulate apparent threats to the group: participants raised the perceived threat level similarly for social and asocial threats, but high-ranking participants increased the appearance of social threats more than low-ranking participants did. These results show that people treat social threats differently than asocial threats, and support previous work on leaders’ willingness to manipulate perceived threats.

People often attribute rumours to an individual in a knowledgeable position two steps removed from them (a credible friend of a friend), such as ‘my friend's father, who's a cop, told me about a serial killer in town’. Little is known about the influence of such attributions on rumour propagation, or how they are maintained when the rumour is transmitted. In four studies (N = 1824) participants exposed to a rumour and asked to transmit it overwhelmingly attributed it either to a credible friend of a friend, or to a generic friend (e.g. ‘a friend told me about a serial killer in town’). In both cases, participants engaged in source shortening: e.g. when told by a friend that ‘a friend told me …’ they shared the rumour as coming from ‘a friend’ instead of ‘a friend of friend’. Source shortening and reliance on credible sources boosted rumour propagation by increasing the rumours’ perceived plausibility and participants’ willingness to share them. Models show that, in linear transmission chains, the generic friend attribution dominates, but that allowing each individual to be exposed to the rumour from several sources enables the maintenance of the credible friend of a friend attribution.

Humans often ‘altruistically’ punish non-cooperators in one-shot interactions among genetically unrelated individuals. This poses an evolutionary puzzle because altruistic punishment enforces cooperation norms that benefit the whole group but is costly for the punisher. One key explanation is that punishment follows a social-benefits logic: it is eminently normative and group-functional (drawing on cultural group selection theories). In contrast, mismatch-based deterrence theory argues that punishment serves the individual-level function of deterring mistreatment of oneself and one's allies, hinging upon the evolved human coalitional psychology. We conducted multilateral-cooperation experiments with a sample of Spanish Romani people (Gitanos or Calé) and the non-Gitano majority. The Gitanos represent a unique case study because they rely heavily on close kin-based networks and display a strong ethnic identity. We find that Gitano non-cooperators were not punished by co-ethnics in only-Gitano (ethnically) homogeneous groups but were harshly punished by other Gitanos and by non-Gitanos in ethnically mixed groups. Our findings suggest the existence of culture-specific motives for punishment: Gitanos, especially males, appear to use punishment to protect their ethnic identity, whereas non-Gitanos use punishment to protect a norm of universal cooperation. Only theories that consider normative, group-functional forces underlying punishment behaviour can explain our data.