With the objective of informing theoretical accounts of social learning and gendered conflict, we explore the role of prestige in the formation of men’s beliefs about gender in a semi-rural but fast urbanizing community in north-western Tanzania. Using focus groups and participant observation, we contrast the extent to which young men view elders and men from the neighbouring city as prestigious, and the beliefs they ascribe to each category. Elders were viewed as prestigious because of their age and position as preservers and teachers of societal norms. Their prestige was culturally mandated, as evidenced by customs bestowing respect. In contrast, only subcategories of city men were deemed prestigious dependent on individual achievement. Prestige was difficult to distinguish from dominance, as both elders and city men can exert penalties on those with differing views. Elders were viewed as mostly, but not always, unsupportive of women’s empowerment, whereas city men were viewed as mostly, but not always, supportive of women’s empowerment. We conclude that urbanization shifts the distribution of prestige, exposing individuals to novel sources of social influence. However, future studies should be wary not to oversimplify elders as upholders of patriarchal beliefs and city men as universally supportive of women’s empowerment.

Humans often learn preferentially from ingroup members who share a social identity affiliation, while ignoring or rejecting information when it comes from someone perceived to be from an outgroup. This sort of bias has well-known negative consequences – exacerbating cultural divides, polarization, and conflict – while reducing the information available to learners. Why does it persist? Using evolutionary simulations, we demonstrate that similarity-biased social learning (also called parochial social learning) is adaptive when (1) individual learning is error-prone and (2) sufficient diversity inhibits the efficacy of social learning that ignores identity signals, as long as (3) those signals are sufficiently reliable indicators of adaptive behaviour. We further show that our results are robust to considerations of other social learning strategies, focusing on conformist and pay-off-biased transmission. We conclude by discussing the consequences of our analyses for understanding diversity in the modern world.